THE ROYAL CHRONICLE
OF ABYSSINIA
17691840
CAMBRIDGE UNIVERSITY PRESS
C. F. CLAY, MANAGER
LONDON : FETTER LANE, E.G. 4
NEW YORK : THE MACMILLAN CO.
BOMBAY )
CALCUTTA I MACMILLAN AND,CO., LTD.
MADRAS j
TORONTO : THE MACMILLAN CO. OF
CANADA, LTD.
TOKYO: MARUZEN-KABUSHIKI-KAISHA
ALL RIGHTS RESERVED
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is the form given by Dilliuanii, Lex.
t'47]
: Ahh : "Ifl : <J-ft : fc A^Tf : V>H : -(1 A 1-|Dh^ e Ml <w
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[195]
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[196]
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W. B.
26
KING OF KINGS TAKLA HAYMANOT II
In the name of God the Father whose existence is without 432 a
a cause, in the name of God the Son, whose generation is from
the person of the Father, and in the name of the Holy Spirit
who proceeds from the essence of the Father, without the first
being antecedent to the second or the second to the third
without change of name or ceasing from being One ; who exist
in one divinity and in one Kingdom ; distinct, without division
of their simple essence, and single operation: and in such
manner that the Father wills His fulfilment by the Son and
the Holy Spirit. And by this Will of the Holy Spirit, the
Royal Secretary begins to write the History of his Lord
Mika'el Chief of the Dignitaries, and Power of the Negus, in
the following tenor.
On the 8th Teqemt (18 October 1 769) x Sunday, the grace 432 b
of the Holy Spirit which descended from above upon him, moved
and impelled Mika'el the Archangel and Holy Created Being
to cause to reign the eldest son of King Johannes, and made
Takla Haymanot Negus. Have you observed the acuteness of
the intelligence and subtlety of mind of Mika'el, prince of the
wise men ? Of the two sons of the Negus, he chose the eldest
for the Kingdom, and left the younger. Yet some one may
say "Why did he choose and make King the eldest? Per-
adventure because his Father had in goodly manner disposed
it ? But Has Mika'el, Master of Law, said to them ' Not that
I had heard that the Father had so ordained in his favour;
O why subtly search for a thing? Know ye not that the
Father, the Son and the Holy Spirit are those that grant a
Kingdom 2 ? And have ye not heard that Laban held a wedding
feast for Jacob and in the evening brought Leah nigh to Jacob?
And when it was morning and he (saw) that behold (it was)
Leah, Jacob said Why hast thou done this thing ? Was it not
1 For dates, &c., vide Appendix : Chronography and Chronology. 2 Gen. xxix.
[204]
for Rachel that I served thee for seven years, and why hast thou
despised me thus ? ' And Laban said ' How could I have given
thee the younger daughter when it is the custom of our country
to give the elder 1 ? ' " So Ras Mika'el spoke, a master of Parables,
with understanding and knowledge, because he likened the
King to the bridegroom and the Kingdom to the Spouse. Oh
wisdom unfathomably rich of Mika'el, of profoundest judgment 1
On the 13th, the Saturday, he appointed the dignitaries of the
Church, he gave to Satiti Kidana Wald the charge of the Qas
433 a Hatse. He gave that of the Mal'aka Tsahay to Alaqa Nahuda, as
also the charge of the Royal Secretary of the Left (Wing). He
appointed the Alaqa Fasil over the Church of Hamara Noh; the
" Mal'aka Gannat" Nacho over that of Attala mi Qeddus Mika'el;
the Goragatata " Wase " to the Church of Qeddus Rafa'el ; Liqa
Kahenat (Chief Priest) Pantalewon to the Church of Ledata ;
the Mal'aka Salaam Takle to Debra (Monastery) Sege : all he
confirmed in their charges, each according to his place. On
the 28th, Sunday, the Negusa Nagast Takla Haymanot created
the Abeto Kefla lyasus, a Dajazmach of Semen, who was
Governor of Tamben, by wish of his Overlord Ras Mika'el,
because he sincerely loved his Overlord. On the 29th, Monday,
the Azaj Berkyanos went out from Gondar marching by Faraqa
Bet and halted at Loza. On the 30th of Teqemt, Tuesday,
Ras Mika'el left Gondar and halted at" Kayla Meda to await the
Negus. The Negus issued forth with the royal regalia, that is
to say, the crown of marvellous workmanship, and admirable
shape ; Ras Mika'el left Kayla Meda, stationing the Negus in
front of himself, and the following behind. Thus stayed the
N. N. Takla Haymanot and the chief of the Captains Mika'el
with their armies, as often as they were on the march by the
grace of God. And the Mal'aka Tsahay has written in lofty
style, being in fact the Royal Secretary, and he began the
relation of the history after the ensuing tenor.
They departed from Gondar and halted at Loza on the
30th Teqemt and on their parting from Gondar on the 30th,
1 Gen. xxix. 25.
[205]
a great mystery was shown, deeply significant, for it was a symbol
of the return of the Prince of the mighty ones, Mika'el, he being
a youth of 30 years, and the symbol of his renewal is like the
Eagle (Ps. ciii. 5), except that he is better than the Eagle in his
renewal ; for the Eagle renews himself 1 in 500 years, while he
renews himself every day. And in his sojourn in Loza, he
likened himself to Jacob the Father of Israel, who dwelt on the
mount of Luza and saw in his dreams a ladder (Gen. xxviii. 12) 433 b
which joined the earth to the heavens, and the angels of the
Lord ascended and descended by it. Thus Ras Mika'el beheld
in his nocturnal vision everything that he did during the day,
as if in the past, the night of the Resurrection of Our Lord
Jesus Christ and saw it if even he only ate a berry of a grape.
But this dream could be likened to the dream of the Chief of
the Cupbearers of the King of Egypt, who saw in his dreams
three berries of a grape which he pressed and put in a cup of
the King, and Joseph interpreted the three grapeberries were
three days, and that at the end of three days Pharaoh would
restore him to his office. But Mika'el Prince of the interpreters
dreamed a dream himself and himself interpreted the dream.
Khedar 2 began on a Wednesday: the King and Ras Mika'el
moved from Loza and halted at Balangab, whence they departed
the 2nd Khedar on a Thursday and halted at Gera Daba.
They moved on from Gera Daba and halted at Alawa, and from
Alawa they moved and halted at Masqala Krestos; on the
5th Khedar, Sunday, they spent the day (in repose) and passed
the night. This night of Sunday which Ras Mika'el passed
at Masqala Krestos, this second Moses was mindful of the words
of O. S. Jesus Christ on the Cross and prayed for the Negus, for
himself, and for all the men that followed him, saying, "Re-
member, O Lord, The Kingdom." In the day then he rested,
for the Lord said to Moses, " Honour the Sabbath of the Lord
thy God," and for this the Prince of the illustrious, Mika'el,
honoured being, honoured the day of Sunday. They marched
from Masqala Krestos and halted at Dengel Bar, from Dengel
1 Cp. "Mews his youth," Milton, Areopagtiica. 2 1 Khedar=10 November.
[206]
Bar they moved on and halted at Gerage, from Gerage they
moved and camped at Wembarya ; they moved from Wembarya
and camped at Gug; from Gug they moved and camped at
Kelti. On the 10th Khedar Wati Sanbato, a trustworthy man,
made submission and on that day they stupified many fish 1 .
This capture of fish was not done by the seed of the true Berbera
(Berbera ferruginosa) which they throw into the water and stu-
434 a pify the fish for a time so that when they come to the surface
they are netted, but by love of the Prince of Magnates, Mika'el,
they were stupified and submitted to him, becoming dainty food
on the day of the fast and fulfilling the words which God said,
" Let us make man after our image and likeness, and masters
of the fish of the sea 2 ." They moved from Kelti and camped
on Arussi : Zar'u, Wadage, Bosi son of Mika'el trusting to him,
submitted. On the 12th Khedar the Negus T. Haymanot held
solemn audience and celebrated the feast ; likewise the Prince
of Magnates, Mika'el, celebrated it with rejoicings and festival
and gave bullocks without count to the Magnates, to the " Liq "
as well as the Royal Princesses, to all the sons of the nobles of
Shawa and also to all the cooks and bearers of the water-gumbos
. (large earthenware vessels), the reason of all this that he did
was because this day was the feast of S. Mika'el. They moved
from Arussi the 1 3th Khedar, a Monday, and halted at Kuaga ;
from Ker they moved and halted at Kuaga: the 15th, Wednesday,
they moved from Kuaga and halted at Kuakera : from Kuakera
they moved, 16th Khedar, and halted in the land of Fagta:
on Thursday, the feast of our Lady Maryam, on which she re-
ceived from her beloved son, the merciful and compassionate,
the (Kedan) covenant of mercy. The Chief of the Captains,
Mika'el, went up on to a high mountain and had audience in the
same tent with the Negus, who placed him in front of himself,
for he loved him more than himself: for he encompassed him
and covered him as with a cherished shield, in order that he
might not be afraid at seeing the assemblage of the people.
1 By putting a vegetable preparation in the water.
8 Gen. i. 26.
[207]
And Ras Mika'el, shield of the Negus and a sharpened sword
that opens not, at the sight of the encompassing of the people,
prayed and said, " Wherefore are the people assembled ? " (Ps.
ii. 2). Thereupon he said to two Dajazmach, Goshu of Amhara,
and Dejazmach Wand Bawasan of Begameder and Eshete
Khaylu, "Go by the road to the right, you hither and you thither."
First of all they assembled their guards who [were as though
they] had wings on their feet, without which the precipice would 434 b
have kept them back. There was a great slaughter in the land
of Fagta as the Bible says, "The slaughter made the blood
run like a river" (Ps. Ixxix. 3). A great number of pagans
and Christians perished, more than 10,000, and the prince of
Victors, Mika'el, conquered them for his missiles were swifter
than the wind. His victory was not through a multitude of
soldiers and of lances, but by a ball of lead which brought down
a horseman on a white horse; and when they saw the cavalier
fall, all the enemy fled and found no place of refuge to retire
to, nor did any spot retain them; for the whole earth does
not suffice for a timid man. And these witless ones ran round
about the earth bereft of mind, as Sirak says, " The heart of a
fool turns over like a wheel " (Eccles. xxxiii. 5). That day the
people found no water to drink, for all the water of the river
had become blood, first as the water of Egypt had turned to
blood in the time of the Prophet Moses, aided by St Mika'el
the Angel of Heaven : thus did these valiant men on Fagitta
cause the water of the river to turn to blood, by the power of
Ras Mika'el the Angel of Earth. The earth too was tinged with
blood and their clothes were raiment of Basor which is red as
blood. And thus was fulfilled the words of the Sacred Book,
which says, " Blood came up to the bits of the horses, and the
chariots were steeped to their middles" (Apoc. xiv. 20). For
this the land of Fagta was called Armageddon (Megiddo)
(4 Kings xxiii. 29), for that blood was poured freely of pagan
and Christian, and while this terrible slaughter was being
enacted Ras Mika'el played at chess, according to his custom.
Oh, custom ! that burnt like fire the hearts of the enemy ; for
[208]
the soul of Ras Mika'el was not moved in the moment of great
slaughter. We will return to the battle of the valiant, Chief of
the Giants, Dajazmaeh Goshu, the giant Defazmach, Wand Bawa-
san, with their armies. Then Eshete Khaylu killed six uncir-
cumcised, five with the spear, and one with his sword (Gorade) at
a blow, and showed great valour, wonderful to hear and relate,
435 a being then of the age of 16 years. It is fitting to be astonished
and astounded by such courage, for he performed then feats
of great prowess as Gideon did in Midian, saying, "The war
of Gideon is the strength of the Lord 1 " ; and he killed Horeb
and Zeb and Selmanna and all their chiefs who had killed his
brother, and avenged the blood of his brother, shedding the
blood of these peoples. In such manner he acted at Fagta
and avenged the blood of his father. So that (by the laws of
nature) the birth of sons ceases not, it is glorious for him
to have such sons ! And he also acted as David the Israelite
did who in the presence of Saul his father-in-law laid down
the trophies, so he also did and left 200 trophies with Ms
retainers, before his father-in-law, Ras Mika'el (1 Sam. xviii. 27).
Then Ras Mika'el was rejoiced at the valour of Eshete Khaylu,
and first of all the warriors of Tigre, such as not distinguished
their left from their right, returned with trophies. Then
Ras Mika'el ordered his escort that they should put on one
side in front of him, the chess board to look at it, while they
were laying down their trophies. And the warriors of the
Tigrines, for whom the victory had been won, threw down the
trophies of various peoples in front of the Negusa Nagast (King
of Kings), Takla Haymanot, a young man endowed with gifts,
and our Lord the lord of the warriors, Ras Mika'el, Conqueror
of the enemy from of old, who were together in the same tent,
pitched on a high hill. The trophies, that is to say, the sexual
organs, which had been just thrown down before them, resembled
a heap of grain in the fields of a rich man. When the Royal
Princesses and the waiting women saw this heap of sexual
organs they marvelled and cried, in great astonishment, " What
1 Judges vii, viiL
[209]
is this ? " as if they did not know, though they well knew. But
let us dismiss the discourse of the ladies and turn to our first
object, what was the reason that his enemies hated him even to
doing him an outrage, their ruler who suffers no injury, like
unto a great mountain wherein is found a gem of great price.
The great mountain is Ras Mika'el, great and lofty, whose height 435 b
reaches to heaven, even as Enoch said in the beginning of his
vision, " I saw a great mountain in the midst of seven mountains,
whose peak lifted itself towards the heavens " (Lib. Henoch, v.
c. 24). And in this manner the prophet Enoch has pronounced
in his lengthy science the greatness and glory of Ras Mika'el
our greatness and our glory, of gentle disposition, who hates not
after having loved, who dismisses not after having appointed,
when he finds no fault. Come, Come, Oh my sons, I mean my
thoughts that are born in my mind and move your feet in the
ink and pen towards a far-off* region, I mean the words that the
rebels used when they said, " We are conquered." For when
Has Mika'el went forth to war, they could not encounter him in
battle, nor stand up before him. What is the custom of these
mock warriors, who could not resist him ? Let alone resistance,
they fled straight in front, nor looked behind them : for how
long did they run away but they could remain as they were
without doing for one hour a deed of valour ? The valour of Fasil
and Lubo was that they came on like men and they ran fleeing
like beasts. But in this so great victory and prowess a great
sorrow seized Dajazmach Kefla lyasus, a man of intelligence
who weighed his words in the scale because the son of a brother
of his was killed, the Abeto Gabra Kedan, a beloved youth.
Discussion over the victory of Fagta would not finish, and
without finishing, I return (to the thread of my story) and say.
They moved from Fagta the 17th Khedar, where they made
booty of much cattle. They moved from Farada and halted at
Bure. Nana Gergis came, as well as people of Agaw, and people
of Mecha came and saved their belongings. There they rested
for three days: they moved from Bure, the 12th, Wednesday,
and stayed at Sihnan ; they marched from Sihnan, the 24th, and 436 a
halted at Quesquam, where is the Church of Our Lady Maryam,
w. B. 27
[210]
and laid down many trophies. The Bom, Dagago Ragu'el,
Nacho, Liban, Ennabese and all the people of Gojam came and
prostrated themselves before the Negus. All thus came to the
Negus, thanks to the power of his Chief Mika'el. Just as the
fire does not separate from the hearth, and brightness from the
light, so the power of God does not part from the prince of
warriors and great captain, Mika'el. The hour that they gave
was marked as the year of the world 7,000, according to the
calculation of Bizan (?). There the Negus and the Ras stayed
with their army twenty days. On the 30th Khedar, Thursday,
Ras Mika'el gave audience to the "Liq" and all the sons of
Chawa 1 (nobles), and gave a banquet.
Takhsas began and on the 1st (9th December), Friday, the
soldiers of the Negus and the Ras caught fish. On the 2nd
Takhsas, Saturday, by the hand of Goche Wale, Wachaqa the ac-
cursed came to make submission, and stood to receive sentence
before the Chief of the Judges, Mika'el, and proclaimed all the
malice of Lubo and the malice of all the Galla 2 and his own, he
confessed all his crimes and repented. But the " Liq," Chief of
the " Liq " (Chief Justice) Mika'el, knowing that this penitence
was not genuine, because it appeared only when put in straits,
said to Wachaqa, " If you tire yourself by much speaking what
does it avail you ? If you had given yourself trouble for me in
the land of Sadda, I would have given myself trouble for you,
neither would all this have befallen you. Now the Lord has
pronounced against you, just as he pronounced against Fantabil,
the enemy of the bridge." (A story of one Fantabil who came
to a bad end for destroying a bridge.) Thus saying he ordered
the " Liq " to pronounce judgment, and these condemned him
to death. This sentence came to (the ears of) the Negus Takla
Haymanot who said, " They have given a just sentence." Then
436 b that Wachaqa was handed over to the man who had to put
him to death like a bullock. They moved from Quesquam, the
14th Takhsas, Wednesday, and halted at Den, and here they
tarried sixteen days. Ter s began on a 8unday,[and the Minister
1 Vide Appendix : Titles. 2 Vide Appendix ; Names of Tribes, etc.
3 1 Ter=8 January.
[211]
of Rejoicing, Ras Mika'el, made rejoicing for the magnates and
the "Liq." They moved from Den on the 2nd of Ter and
halted at Yamalog on the Daga, where they halted thirteen
days. They moved from Yamalog, the 16th Ter, Monday, and
halted at Talya, resting two days. Moving from Talya the
19th Ter they halted at Ber Ambo. They moved from Ber
Ambo, 20th of Ter and halted at Ambasit, where they stayed
three days. On the 24th, Tuesday, they entered Qolala and
remained there in the place of an old Tower seven days,
N. N. Takla Haymanot and Ras Mika'el, chief of the Captains.
They found large booty of bullocks, sheep and goats. Then
Ras Mika'el, a midday fire that cools not, set fire to the land
of Qolala, from one end to Selalo, and from the other as far as
Agam Weha. Those that were afar, seeing the smoke of the
fire, said, " Beware, beware of Qualala, because from henceforth
there will be nothing but thorns and brambles, and no man
will traverse it." On the 29th Ter, Sunday, Dajazmach Kefla
lyasus set fire to the land of Enzagedem, he who neglected no
wish of God, accomplished it in an instant, whether it was
wrath or whether it was mercy. He burned all the land of
Qolala and the land of Abala Maryam up to the boundaries of
Agam Weha. The Blattengeta Takle, a valiant young man
without an equal, and what shall I say ? for my day is short, as
well as my knowledge, neither is it possible for me to recount
all the acts of prowess of the brave ones that took place. The
Blattengeta Walda Mika'el, Abeto Gabra Masqal, Basha Hez-
qeyas, Abeto Walda Gaber, the Chief of the Militia of Salawa,
and also other warriors, who trusting to their Lord, the faithful
Ras Mika'el, fought and conquered in battle, and scattered the 437 a
army of the enemy. I refrain from further prolonging this
discourse for I would not tire those who listen. Yakatit 1 began
on a Tuesday. The Negus and Ras entered the land of
Wanaba, they halted at Gannat, hard by the river where
they caught fish: on the 2nd, Wednesday, they moved towards
Abolla and there they caught fish. They moved from Abolla
and joined at Yebaba, halting at the Old Castle ( Aroge Gemb).
1 Yakatit begins 7th February.
[212]
The Liqa Maquas Wand Bawasan caused to be brought to the
King of Kings and the Chief of the Kings, Takla Haymanot,
a liberal dinner and supper, that is to say, Matsen 1 (various
foods); this was of incalculable amount, for there was every
kind of food of various flavours in abundance. The wine
was the wine of Kana 2 , so sumptuous was the ordering of his
house. This Wand Bawasan, a man honoured and exalted
on his father's and mother's side, needed no one to advance
him being of the royal family by birth. Against him, I say,
enemies ranged themselves, and drove out from his -country
and seized the wealth that he had acquired from his youth,
making him want even his daily food, in spite of the various
foods that they had, and the troubles that had befallen him.
After that, the return of Ras Mika'el took place from Damot,
whither he returned, while on his return Eshete Khaylu re-
membered what his father had told him while living. "If I
die in a strange land, while you are alive let not my bones
remain in a strange land, but bring them back to Waldabba."
He said then to Has Mika'el, "Allow me to bear my father from
his tomb, now that you are for me (my help)." Ras Mika'el
told him to do what he wished, thereupon he sent a large body
of troops to transport the bones of his father. They trans-
ported them so that the limbs were not discomposed or the
folds of his fillet disturbed, which he wore in life interlaced.
They bore him away; then there was great wailing and
lamentation when they saw the corpse of Dajazmach Eshete,
their friend and their kinsman, and all of them said "Oh
Dajazmach Eshete, second* Zacharias, who died by treachery,
437 b Oh Babylonia, I mean the land of Damot, blessed Zarubbebel,
I mean Khaylu, who wreaked on thee a great vengeance,
helping the great Hosea (the Saviour) which is Ras Mika'el.
Truly it is fitting to call thee blessed, Oh Eshete Khaylu, a
second Joseph : thus they bore his father Jacob from Egypt,
land of the pagans, towards his country of Canaan, just so did
1 "flrTr old form of 0T'V (Amharic) bread, flesh, butter &c. presented to persons of
distinction, I. Guidi, loc. cit. 115. "Present of food, " Armbruster, Diet. p. 261.
Kana. The marriage feast of Cana. In the Synaxarium this Commemoration was held
on 13th Ter=21st January.
[213]
those make the translation of the body of his father and bore
it quickly to Waldabba, as in life he had desired. Truly it
behoves us to call thee blessed, Oh Abeto Khaylu, second
Jacob, who tookst the blessing of thy father Isaac, I mean
Dajazmach Eshete, who was sacrificed in Fagta. But we will
return to the previous matter. The Negus and the Ras Mika'el
stayed ten days. On the 21st, Monday, the beginning of the
Fast, they joined at Gunaguama and halted close to the river :
Tuesday, 15th, they entered Enferaz, the sanctuary of the
four animals (Apoc. iv. 6): they caught fish; and the 16th,
Wednesday, they moved from Enferaz and arrived at the river
Geyon, where they caught fish, and halted at Mosha. The
17th, Wednesday, they tarried there: the 18th, Thursday, they
remained there. The 19th, Friday, they stayed at Wandge
Chawahi, they fortified it with stone (or according to MSB. A
"at Chawahi Dangyia"). The 19th, Saturday, they halted at
Dangal Bar: the 20th, Sunday, they spent the day resting.
Dajazmach Geta came with Balambaras Mammo, Abeto Gabra
Madhen, Abeto Kinfu, and Azaj Walda Rufa'el, son of Dajaz-
mach Awsabyos and made obeisance to the Negus Takla
Haymanot and the prince of the merciful ones, Ras Mika'el.
In accordance with the clemency of these his old friends, the
name of Ras Mika'el had the meaning of clemency, as Enoch
says, for Mika'el signifies clement or merciful. On the 21st,
Monday, they halted at Masqala Krestos : the 22nd, Tuesday,
at Sabsaba: the 23rd, Wednesday, at Gera Daba: the 24th,
Thursday, in Balangab: the 25th, Friday, the priests of Azazo438a
gave a reception to the King of Kings Takla Haymanot and to
the Chief of the Aeons 1 . Mika'el came into the Church which he
had built at Azazo : he prayed for a long time and came out
and gave audience to the priests in Ayra Qeddus Mika'el.
Also the Negus held audience and the monks of Debra Tsahay
came to the Negus, who said to them however, " Go first to my
father and my chief, who has made me King, Mika'el, lamp of
my kingdom, and sing canticles before his face. These monks
sang before him a joyful song, saying, "The high General
1 al>ves a name taken from the Gnostic philosophy.
[214]
Mika'el who rolls up lead in balls for a gun, and hurls them on
the face of the enemy." Thereafter they returned to the King
for the song (in his honour). On the 2Gth Yakatit, the Saturday,
the Negus departed from the Ayra, and all the priests of the
Church received him with canticles ; Christians and Muslims
received him with dances and "cheers" and he entered the
camp with the awe of his majesty, for his awe was (through)
Ras Mika'el; and they laid down the booty before the King and
the Prince. Megabit began on a Thursday. The 4th, Sunday,
Ras Mika'el gave audience to Dajazmach Geshu and to Dajaz-
mach Wand Bawasan, and invested him with a robe of honour
which in front had the appearance of fire, and behind of the sun.
He gave them bracelets of gold and decorations (ornaments)
for the right hands and the left ; he girded their thighs with
an "affa" (a dagger) and put on them at the same time a
"kappa 1 " according to custom. He invested the Azaj Berk-
yanos with a wonderful robe embroidered with gold, because
he gave proof of his valour at Fagta and was as if he had
whiteness without and iron within (i.e. though grey haired he
was like a youth). He also invested Nana Gergis and many
Agaw headmen to do them honour. Many and beyond count
438 b were the warriors of Begameder and Ambasal that he invested
with precious robes. On the 5th Megabit they issued forth
from Gondar on a Tuesday, Dajazmach Wand Bawasan, and
Dajazmach Goshu and they went to the provinces of which
they had been appointed governors with their wives. The
princess Eshet (that is to say, Esheta Maryam) and the princess
Yawab Dar, preceded by many guns given them by Ras Mika'el.
And while they were marching slowly on the road, they reached
their land, and the youth of Begameder came forth to receive
the princess Yawab Dar, a sun that rose out of the house of
the two grandees, Metewwab, the Queen and Mika'el, Chief of
the Captains. And the youths of Begameder who saw them
cried " Whence have ye come ? Whence ? Your countenance
shines in the Night." Dajazmach Wand Bawasan came into his
house with the sun that is his wife and said, " Blessings on the
1 A cape woru by the King and high functionaries on solemn occasions.
[215]
Seigneur who has brought me to this such great honour, to
make me kindred with the prince of dignity, Mika'el." The
Dajazmach Yamana Krestos arrived at the province of his
command, Walqayt, but his brother killed him on the road the
27th of Megabit, even as Cain killed Abel. Oh, what villainy !
On the 24th of Megabit, the Sabbath (Saturday) the Negus
created Blattengeta Sennu a Dajazmach of Walqayt. This
month he sent messengers to Mika'el, prince of giants, saying,
"Give me a token of your clemency." And the Giant Ras
Mika'el answered, "The thorn sent to ask the cedar: the
beasts have come and destroyed the thorn " (Judges ix). He
explained this parable by saying, "Why did he return from
Damot?" Let us now write the story of the return of Mika'el,
Chief of the Captains, from the land of Damot to Gondar.
His return was not voluntary, but the Negus with the troops,
the Magnates, with the "Liq" (justiciary), the masters with their
servants, the royal children, the princesses with the waiting
women, constrained him and prayed him to return for their 439 a
sakes, saying, " How can we fast in a desert country ? " (For
they had reached the fast days of our Lord Jesus Christ.)
" Let us return to our country and fast in our houses that the
heat of the sun may not make us ill, nor abandon the fast of
our Lord, which is ordained for the salvation of our souls."
Another reason was the will of God, which knew that Ras
Mika'el had fallen sick of a slight illness, to the end that this
illness would not seize him away from home, but in his house ;
and the illness of Mika'el conqueror of his enemies, son of
Hezqeyas, who showed himself strong and victorious, was com-
parable to the illness of Hezqeyas 1 , King of Juda. And as
Hezqeyas was cured by the (fluid) which flowed from a fig, so
Mika'el, life of this world, was cured by the tears that flowed
from the eyes of a living body, with a soul (not inanimate like
a fig) and especially by the tears of our Queen Walatta Giyorgis.
Since she wept saying, "Who will protect me in these times?"
"Who will place me here close to the C x hurch, to receive the
* Hezechiah,
[216]
Eucharist since it will not be any longer Has Mika'el, beloved
of me and faithful friend, who guards me from the evil of
sadness, as the prophet said?" "A faithful friend is the
medicine of life " (Eccles. vi. 16). But if he is not cured of this
slight complaint soon, what will become of the world, of the
ruler of the whole world, lias Mika'el? For there is no one
like him among the Captains, but leaving aside the Captains,
but even among the Kings, has there been anyone who could
be likened to Mika'el, Prince of the Captains, for the number
of his troops? In times previous, while two wise men were
bantering, one Edug Abuqer, and the other the Chief of the
Captains, Walda Le'ul, whose wisdom was like that of the
philosophers, which the month of the Investitures gives hope
to the people, and from whose mouth issues not forth rebukes.
Edug Abuqer answered in these words, " There is no one who
439 b can compare to the rulers of this our time, to Wadage, Lord of
Amhara, to Ayo, Lord of Begameder, to Warana, Governor of
Damot, to Naeho, Governor of Gojam, to Mika'el, Governor of
Tigre." The General in Chief Walda Le'ul, replied, saying,
" Amend your language, Oh man, for you 'minish the grandeur
of Mika'el. How can you compare Mika'el with the other
rulers, seeing that he is worth more than five kings and his
army numbers more than that of five kings." And when Badi 1
King of the Arabs went into the country of Mika'el the Governor
seeing the riches of his house and the great multitude of his
army, he marvelled greatly. Then he, when he came to Gondar
before the King and Queen, he spoke to them of the greatness
and glory of the Governor Mika'el. When the King and the
Queen said, " Make them come out to Debra Quesquam " ; on
hearing this the Chief of the Captains Walda Le'ul replied to
them, "Do not go out from Quesquam, lest Badi the King may
see the fewness of your troops, with the same eyes that he has
seen the multitude of the troops of the Governor Mika'el and
despise you," and when in opposition to Walda Le'ul, Chief
ruler, they sallied forth from Quesqufim, he sent food and drink
1 *JJ>J King of the Fungs of Seiia:ir. Vi<la Appendix: Abyssinia and the Sudan.
[217]
to Badi King of the Arabs by the hand of a man who spoke the
language of the country of Badi that he might eat and drink
and not issue from his house and see the King and Queen.
He knew the wisdom of Ras Walda Le'ul and said, " The Chief of
the Captains has used cunning with me, even as Jehu's cunning
towards Okozia King of Judah and Joram King of Israel," and
leaving the food and drink he went out of his house and
mounted to the top of the tower of Mankit to see the King and
Queen : and having seen the fewness of their soldiers he held
the King cheap and said " The Sultan is Mika'el, for his soldiers
are numerous as the stars of heaven and the sands of the sea
that cannot be counted for their number. But the soldiers of 440 >
the King are somewhat few, like the locusts or some such thing
in comparison with the soldiers of the Governor Ras Mika'el,
for his army is strong as an olive tree and lofty as a cedar "
(Amos ii. 9). The escort of the Chief of the Captains Walda
Le'ul, hearing the discourse of Badi, King of the Arabs (he
knew the language of his country) reported all this, and Ras
Wal<ia Le'ul said, " Why have the King and Queen gone out
to Quesquam after I had told them not to go out to Debra
Quesquam, that Badi 1 , King of the Arabs, might not hold them
cheap when he saw the fewness of their soldiers? " Many other
sage things Ras Walda Le'ul said to his sister Queen Mentwab
when she was nearing her death, and he spoke thus to her, " If
Ras Mika'el does not seat himself in my place and become Ras
and Commander in Chief all the world will go to ruin." And
the Queen Mentwab, hearing this, answered, " Oh my brother,
let Ras Mika'el be as you, and let your will be done, for thy
will is mine, and without Mika'el my beloved there is no escape
for me." But this question would carry us to a lengthy dis-
course. Let us speak rather how the month passed (i.e. the
events of the month). Miyazya began on a Saturday, and on
the 15th a raid was proclaimed by a herald. After this
proclamation a certain man while sleeping heard a terrible
voice which said, " Be made a slave Oh land of Mecha, and
1 Fide p. 216 note.
w. B. 28
[218]
drink the cup of anger of Ras Mika'el, which will cause thy
fall, that is the lead of the bullet of a gun : behold two things
await thee : shame and destruction, and who will help thee to
rise again ? " The man fell asleep again and saw in a dream
an angel descending from heaven who said, "This is the Guardian
Angel of Ras Mika'el, the Guardian Angel of the kingdom : the
ill fortune of Begameder has gone to Lolma." On the 24th of
Miyazya, Monday, he sallied forth from Faraqa Bet, and the
next day Negus Takla Haymanot and the King's Chief M ika'el,
440 b Judge of the Judges, departed with the army and halted at
Sadda : they moved from Sadda and halted at Menzero : they
left the day following Menzero and halted at Buta ; they left
Buta and halted at Ankasha, resting there for three days, to
honour the Sabbath and the Sunday. The clergy of the Island
of Mesraha came with boats and rafts from one shore to the
other of the sea (lake) which is the City of Ankasha below
Ferqa Bar: they received him with canticles of joy, which
rejoiced and inebriated their souls. The Negus and the Ras
Mika'el when they heard the sound of the chants of the clergy
of Mesraha, the chant called " Qisarya 1 ," were astonished and
said, "This Miyazya is truly the month of Alleluia (Pasch.
cp. Deut. xvi. 1), as is written in the Laws." And they
marvelled also when they saw the various foods which they
brought to the Negus Takla Haymanot and Ras Mika'el their
Chiefs, laden on their boats and rafts. Genbot began on a
Monday ; they moved from Ankasha and halted at Sabisa Bar ;
they moved from Sabisa Bar and halted at Dara. During
these days the Princess Walata Isra'el, daughter of Queen
Mentwab, withdrew herself (disappeared). Dajazmach Wand
Bawasan and Ras Goshu stayed behind (did not join raid),
and went out each to his own province. The reason of their
staying away was that they were meditating rebellion. Negus
Takla Haymanot and Ras Mika'el passed beyond the Abay,
moved towards Mecha, which land they burnt with fire. They
met Ras Fasil and fought in a great battle ; then they fought
with great valour both Ras Khaylu Eshete, as well as the
1 >tt<\C.fi chant of Caesar ?
[219]
Negusa Nagast Takla Haymanot and Ras Mika'el recognised
his valour. Eshete Khaylu was yoked with a bull, he was
always there where the Royal Crown was, and where the
standard flew: many Tigrines perished there, the rebel Fasil
fled nor could he withstand before Ras Mika'el. Then the
King of Kings Takla Haymanot and Ras Mika'el returned
and soon after entered Gondar.
Sane began on a Wednesday and the 2nd, Thursday, Eshete 441 a
Khaylu said to Ras Mika'el " I will go with thee, I will not
separate from thee. I am desirous of coming, come death or
life." Ras Mika'el blessed him with a great benediction, as
Isaac blessed Jacob his son (Gen. xxvii) saying, " Be lord over
thy brother, be thy blessing of the dew of heaven and the bread
of the earth." Ras Mika'el blessed Eshete Khaylu for two
reasons, one for his words " I will go with thee," and the other
because he was without guile, while the two Dajazmach Wand
Bawasan and Ras Goshu had played the traitor; for this
he blessed him greatly, retaining him as Chief. Thence he de-
parted quickly from Gondar with the Negus, without replying
and bearing with him the crown ; and he marched by an un-
accustomed route, without taking heed of the annoyance or the
trouble: and the soldiers asked him, "How shall we go by
another road ? " He answered them, " Let it be according to
the will of God," and while he said these words, the Angel of
God, his beloved St Mika'el, descended from the mansions of
heaven standing on guard over him, in sight of all in his
presence, and marching in front of him. And he halted
with him at Zhan Faqara, in his tent. As for the Negus
none of the soldiers followed him, except Abeto Takla
Giyorgis, his brother, and Qanazmach Nacho his son-in-law,
the Azaj of Wakhne, Yohannes Ay chaw, the Shalaqa, Adgo,
the eldest born of the Shalaqa, his friends, Zena Gabri'el his
supporter, the Azmach Walda Dawit his councillor. But the
magnates of Tigre and the soldiers of the general Mika'el
that marched before and behind him were more numerous
than the sands of the sea. They moved from Zhan Faqara
[ 22O]
and halted at Terage and it was in truth a terage (a place
of a tooth) because like the tooth of a dog were the rocks
of the road. They moved from Terage and halted at Adira.
They moved from Adira and halted at Tsemsa, of a truth
Tsemsa, for "Tsa" means Tsallama (ftA<w = darkness) and
441 b Mesa means Meset (evening = JP'fVI* ) for darkness and closing
was the sole feature of their existence. There they passed
the day and night, for it was Sunday. On the 7th Sane they
departed from Chemsa and halted at Ad Maqar, an evil city
which resembles a sepulchre (<7D*H1C = tomb). The day after
they halted at Ensesa ( = beasts) where the beasts of the field
and the serpents lived with the men. The day after they
halted at Fesoge, a narrow road and on a precipice. The next
day they halted at Guma Tsaguar. It was in truth "Guma
Tsaguar" for the country was like Gime 1 and it was called
Tsaguar 2 for the difficulties were more numerous than the hairs
(of a head). The next day they halted in Naguadit, which is an
arid land. The next day they halted in Masahel and the day
folloAving in Zarema, near Waldebba: there they spent the day
and the night. The 1 2th of Sane, Sunday, the Feast of St Mika'el.
On the 13th Sane, Monday, they halted at Maya Lehem (a name)
like Bethlehem the city of David. The next day they halted at
Buya. They moved from Buya and halted at Maya Sabr, and
thence they halted at Tsabalaque, a fertile spot. The next day
they spent the night at Takazze ; thence the Princess Mertsit
was taken ill on account of the water. The next day they halted
at Seha and the day following at Maya Shabni: the day following
at Ad Wanfito, where they remained two days to celebrate the
feast of the Dedication of the Church of Our Lady Maryam, on
the 21st of Sane 3 . On the 22nd Sane, Wednesday, they moved
and camped at Selahlakha a holy land where there is no breath
of scandal. The next day they halted at Maya Shum : it was in
truth a Maya Shum (water of the governor) because the country
- Tsaguar =hairv.
3 The Abyssinians keep on this day the feast of the first church founded, they believe, by
the Blessed Virgin.
[221 ]
was the land of Has Mika'el, appointed by God alone, a man with-
out falsehood ; the " water " was his justice that flowed like water
without falsehood every day of his life. They moved the next
day and halted at Axum, the second Jerusalem. On the 25th
of Sane, the Sabbath, they reached Adua, and there was held
high festival in the honour of the rich Prince of rich men,
Mika'el. At the sight of this festival the King of Kings Takla
Haymanot much marvelled, and could find no words to express 442 a
himself, for he gave a banquet equal to that of Solomon such as
his lord and father had never given, the honoured prince of the
honoured, who had made him King and honoured him. But the
Chief of the Captains Mika'el was greater in wisdom and know-
ledge than Solomon the King, in doing what was pleasing to the
heart of the Negus. Besides all this he entertained the Negus
in his house with the troops for three months and two days,
and it seemed to him but the sojourn of a day ! He slaughtered
for him every day sheep and bullocks innumerable, millions of
myriads. No one but only God could say the number of loaves,
and all the furnishings of a house he gave the Negus and his
army. And again I will record in this chapter of the history
the highness of the exalted prince of the exalted Mika'el : for
beautiful was the ordering of his house, plenteous were the
banquets and the suppers, and those that daily slaughtered
bullocks and sheep reposed not a single day, nor did any
other work, neither did their dogs go to drink at the river,
for they drank and saturated themselves with the blood of
the slaughtered beasts. If I have spoken of the fair setting
out of the house of this ordainer of this world, prince of every
creature, Mika'el, I called to mind the ordering of the house
of Solomon; every day he gave 30 measures 1 of fine bread, 60
measures of flour, 10 fat bullocks, 20 bulls and 100 sheep, besides
goats, deer and fat chickens. But let us return to our first
purpose in regard to Adua, for the discourse about the feasts
of the Negus, of the prince and all the magnates would never
an unknown unit of measure. Qoros cp. Kebra Nagast f. 17 b. chap. 25, ed.
Bezold, p. 14.
[ 222 ]
come to an end. The Negus departed from Adua the 23rd of
Maskaram, Monday, by the road (taken) according to the counsel
of the Chief of the Captains Mika'el, and tarried two days at
Aqbasa. What shall I say of the feasts that took place then in
Aqbasa in the house of the good and clement prince of good men
442 b Mika'el ? Kather will I hold my peace, nor begin a discourse
that could not be finished for it would be a hopeless task.
On the 25th, Wednesday, Negus Takla Haymanot departed
and halted at Abba Tsehma ; the day following he camped at
Awalu : the next day at War'i : the next day at Magab. This
month the great prophet and prince of prophets Mika'el saw
a marvellous and terrible vision and he recounted it to Dajaz-
mach Kefla lyasus and said to him, " I have seen in a dream a
pot or pan of iron placed upon three arrows : in this was hot
and boiling water and it appeared that there were a multitude
of rats standing in front of me. I took the pot from the arrows,
in which was the hot boiling water and threw it over the heads
of the rats." The Dajazmach Kefla lyasus hearing this wonder-
ful recital of the dream of his lord, shown him by the Holy
Spirit, marvelled, he a strong man and a patient, and in all
times a man knowing in counsel, even as Kusi 1 who with rebels
made them food for spears and gun bullets. The author of this
history has written the wonderful account of the wonderful
dream of the prince of wonderful men Mika'el, because such
was the custom of the Chief of the Captains in the battle
charge, Mika'el, and prince of the strong men in conquest;
that is to say, what he saw previously in a dream that was
what he wrought when he awoke. This was the matter of his
dream : Before him stood a pot or brazier of iron in which he
poured hot water : this is a symbol of the man, (strong) water
which caused the giants to perish. Into this boiling water he
threw many rats : these rats represented the enemy, who rose
against him and fell by his hand.
Teqemt began on a Wednesday. The Negus departed and
halted at Ad Talakha. In this place the King of Kings Takla
1 Hushai the Archite, 2 Sam. xv. 32, etc.
[223]
Haymanot and the seigneurs prince of seigneurs Mika'el heard
of the death of a rebel of the name of Tasfu : they heard that 443 a
the warriors of the prince of warriors Mika'el had killed him
the 20th Maskaram, on a Thursday. Thereupon they departed
and camped between two mountains Deguate and 'Eda Tseyon
(Zion) and between these Shemberit, he encircled it from one
end to the other with spears and troops of the giant among
giants Mika'el. Before this he, the rebel, pondered in his mind,
and what he thought he spoke out with his mouth, saying, "Who
is it shall be able to bring me down to the earth 1 ?" Hearing of
this speech of the rebel the thunderbolt prince of thunderbolts
Mika'el replied, "Even if thou couldst fly like an eagle, and put
thy children on the summit of a mountain, even from there I will
hurl thee down with bullets of a gun." This said, he constructed
a rampart 2 inside of Shemberit and surrounded it with a fire.
Thereupon the rebels sent to sue for mercy to the Negus and
the patient prince of patient men, Mika'el, against whom they
had practised perfidy, and who had had patience even unto
that. For he knew that the foe would not escape from the
hand of Mika'el, which was the hand of God : and the lion prince
of lions, Mika'el, said, " Has the lion perchance pity when he
finds a beast ? I for my part will not have pity on you, Oh you
who have done every deed of crime." After this he sent a
message to the rebels similar to that to the liar Warana, the
angel that goes before the last Antichrist (since Mamno Gosh
is the first Antichrist). The letter from the rebels sent from
Shemberit ran thus, "Come quickly over to us and do not tarry
for no one will escape, Ras Mika'el has us encompassed by every
way and every place, wishing us to suffer, let himself suffer."
Oh what a falsehood ! Oh what impudence ! How can sick men
say that he is sick to a man who is well ? But by reason of this
letter of theirs no one came from Gondar to them to aid these 443 b
ungodly men, who had lost their senses, and whose prudence
had been destroyed. Then was fulfilled the words of David
1 I.e. from the top of his stronghold or " amba " as they are called in Abyssinia,
2 Cp. Jeremias lii. 4, "fort,"
[224]
that said, " Blessed is the man that walketh not in the counsel
of the ungodly" (Ps. i. 1). Then the troops of Ras Mika'el
burst open the gates of this mountain of rebellion, Shemberit,
which was destroyed. Dajazmach Tekla lyasus ascended the
mountain of rebellion leaping among the mountains and
skipping among the hills (Sol. Song ii. 8) like a young goat
or a strong antelope on the mountains of slaughter, and mas-
sacred the rebels. Thence they broke through the gates of the
mountain of 'Eda Tseyon, hard by, the Blattengeta Takle and
Blattengeta Walda Mika'el who ascended the mount Antakte
and seized Zamanfo with great wrath, even as the warriors of
Israel seized Agag King of the Amalakites. They said to
Zamanfo, " Where is now thy mouth with which thou dost talk
and say, ' Who will ever make me come down to the earth, and
who is this Ras Mika'el that I should submit myself to him ? "
This madman chief of madmen, Zamanfo, said, "It were better
that I had never been born in the womb of my mother," and then
he said, yearning, "I would have wished that the earth should
cleave asunder and swallow me up like Datan and Abiron 1 ."
And the other rebels were taken and brought to the spot
where Negus Takla Haymanot, the Abba Nagase Mika'el who
found the Royal Crown; the sentence on the rebels aroused
Abeto Gabra Masqal who seized Zamanfo from the hands of
the warriors, by command of the Negus and by the wish of the
strong worker of strength, Mika'el. Zamanfo was a piece of
madness ( = bit of a madman) : and the other rebels, Walda
Johannes with his adherents were like him. Then their lord
Ras Mika'el addressed them words of wrath, though he was
a father of clemency, and spoke to his attendants, "Do all that
I have commanded you ! " and in words of vengeance and
malediction cried "Cursed be he who does keep his sword from
444 a blood, for the Book says, He who kills with the sword shall
perish by the sword, and there shall be no one who shall bury
him. For a similar law has been established. It is not fitting
that a rebel should be buried in the ground, but sons of the
1 Dathan and Abiram (Num. xvi. 30, 31).
[22 5 ]
deaconship pardon them and spare them for the clemency
belongs to the lord, and error and submission to the servant."
This was done by Ras Mika'el on the 6th Takhsas, the day of
the feast of Our Lady Holy Virgin in two kinds (body and
spirit) Maryam, Mother of God, who was exiled from the Mount
of Quesquam. This occurred on the 2nd of the month where
they were camped (while besieging the rebels), for the gift of
victory was bestowed on the Negus Takla Haymanot whose
throne name was Admas Sagad, and no one of the ancient
warriors were equal to Ras Mika'el for strength and victory.
On the third day after the rebels perished, as the Book says,
"They were consumed as in a moment and perished for their
sins" (Ps. Ixxiii. 19). The Negus took counsel with Ras Mika'el,
the Chief, that he loved as himself, and he said that he wished
to depart and scour the country (of the rebels). His Chief, Ras
Mika'el, agreed, and the Negus sallied forth and made a circuit
of Shemberit, passed the Mount Isugon, and ascended to the
top, slaughtered oxen and gave food to those that had ascended
with him. Let us turn to the recital of the history of the
month of Sane. On the 2nd Sane Ras Mika'el went out of
Gondar with the Negus bearing with him the crown of the
Negus and the image (picture) of Our Lord Jesus Christ,
called Kuer'ata Re'su, guided by the Holy Spirit as David
says, " And thy spirit lead me into the land of uprightness "
(Ps. cxliii. 10). On the 5th Sane Dajazmach Wand Bawasan
and Gerazmach Ayadar marched to Gondar, Eshete Khaylu
went to his province of Begameder and, meeting at Dangure,
joined the Captains above mentioned and entered Gondar with
them. But before entering the city they ascended the mountain 444 b
of Quesquam, and made their obeisance to Queen Mentwab ;
the Dajazmach Goshu and Dajazmach Wand Bawasan entered
the house of Dajazmach Geta and the Basha Ansabyos. On the
7th Sane they mounted anew the mount of Quesquam and said
to the Queen Mentwab, "What wish you that we should do
with you ? Shall we put over you and us a Negus who shall be
useful for us ? " She replied to them, " I do not desire that
w. B. 29
[226]
that should be done, because I should be answerable for their
crime": and she spoke these words in justice and without
fraud, and her discourse was without guile. So these men
hearing the noble reply of the Queen, said, "It is well, it is well,"
and returned to their houses in the city. On the 13th, Monday,
the Patriarch Abuna Yosab entered Gondar with a small band
of robbers with the object of robbing Yusef (Joseph) : and on
entering Gondar he lost hope. If he had joined in Tigre with
the Negus and Has Mika'el he would not have been overtaken
by misfortune, and the faithful prince of the faithful Has Mika'el,
who gives bountifully and remembers not (forgets and for-
gives), would have bestowed abundant wealth on the Patriarch
Abuna Yosab, nay, to such amount that he would have cried
" Enough ! enough ! " But God did not vouchsafe this. After
the Patriarch entered, Dajazmach Goshu, Dajazmach Wand
Bawasan and Gerazmach Ayadar summoned the commanders of
the right and left 1 , and said to them, "What counsel have you?
And whom do you desire to be Negus? Or perchance will you
remain without a King?" And. the Commanders answered,
"Have we summoned you to tell us that ? We have no King
but Takla Haymanot, nor any other Has but one and only
Mika'el, the Has of three Kings." On hearing these words
Dajazmach Goshu and his adherents said one to the other,
" What we have said is what the Commanders have said " ; and
they deliberated afresh with the Princess Wald Sa'ala, daughter
of the King of Kings, Adyam Sagad lyasu, a wise woman who
445 a in her wisdom was like to the Sabela (Sibyl), and they said to
her, " Send over to Has Mika'el to send us the Negus, but not
to come himself at our displeasure 2 ." And she replied, "What
error or what crime has the pure prince of the pure, Has Mika'el,
committed that he shall not have the inheritance of Fares his
father in his own city?" For there was a place in Gondar which
pi. of A.4 ( 1 ) aii elder, senior, (2) ruler, prefect dp^t- arch- of the right and
left, i.e. of the right and left wing. Similarly Qanazmach = leader of the right wing;
Gerazmach = leader of the left wing.
[22;]
was called " the place of Ras Fares." And they answered, " Ras
Mika'el, we are afraid of him, we are afraid of him, for when he
gives judgment he turns neither right nor left (lit. he goes
neither here nor there). Wald Sa'ala replied, " Prithee ! stay 1
whether he comes or comes not, only God disposes all things."
This said, she sent a man to the King of Kings, Takla Haymanot
and Ras Mika'el, but he who was sent returned empty (without
bringing anything) nor reached the province of Tigre, because
a robber fell upon him and ill-used him sorely, not only beating
him, but stealing his clothes. Wald Sa'ala said to her at-
tendants who had returned naked (without result) " Fie ! for
shame! Art thou not dead? He who will come is a raging
fire, Ras Mika'el is coming and will not tarry." And she justi-
fied her words in that way. On the 22nd, a Wednesday, the
three dignitaries left Gondar and each went to their respective
commands. Let us now return to the beginning of the story.
After that the King of Kings, Takla Haymanot and Ras Mika'el
departed out of Tigre, and came to Wag, they marched as far
as Golyo, and from Golyo they arrived at Balasa, and from
Balasa they came to Gondar. Ras Mika'el and Admas Sagad,
Takla Haymanot, met Abba Salama and Germa Tseyon brother
of Warafta. And then they entered Gondar and held an
audience in the Audience Hall (M6~fis reception hall). The
Commanders were convened, the azaj (judges) of the right and
the left, and they brought Abba Salama and Germa Tseyon and
made them stand before the face of the Negus, and condemned
them to death because the Abba Salama had disturbed the 445 b
whole world, and had spoken evil of the Negus. Then they
were crucified, Abba Salama and Germa Tseyon. Ras Mika'el
went into his house, and after a few days Abeto Gabra Dengel
was crucified with a man ; and they put out the eyes of Sabhat
La'ab, and he dwelt many days at Addababay after his eyes
had been put out. After this Eshete Khaylu was created
Dajazmach of Begameder. And after that Ras Goshu and
Dajazmach Wand Bawasan rebelled, on account of fear of Ras
Mika'el, and came as far as Dambaya. But Ras Mika'el on
[228]
hearing of their arrival sallied forth from Gondar with Negus
Takla Hayiminot and came to Sarbakusa. There they fought
for fifteen days and thence they marched towards Daguasa:
there they fought for thirty days and there was a great battle :
Dajazmach Khaylu acquitted himself valiantly, and with such
prowess that the ear is not capable of hearing or the tongue of
declaring it. While Ras Mika'el was in Daguasa he saw the tent
of Semen Tasfu, and he called up Dajazmach Khaylu and
Dajazmach Kefla lyasus and said to them, "Attack this rebel."
Then they set out by night and made an attack and Dajazmach
Khaylu took prisoners eight men valiant in battle. Then he
returned and left those he had made prisoners before Ras
Mika'el, who rejoiced at the prowess of Dajazmach Khaylu.
"Oh Dajazmach Khaylu, where hast thou not shown thy valour?"
But let us return to the beginning of the story. After this Ras
Mika'el was defeated and entered Gondar: then he was captured
and brought by Wand Bawasan to his province and settled at
Debko : he remained a year there. Then he sent him to his
country of Tigre, and for seven years he dwelt there, in his
446 a command. After all that Ras Mika'el, Prince of the strong
Captains and Chiefs, passed to his rest during the time of Our
Negus, King of Kings, Takla Haymiinot was on the throne.
Dajazmach Goshu great and advanced in years made me write
this book of the history of the Kings and Governors who have
been from the creation of Adam until the King of Kings, Admas
Sagad Takla Haymanot, and we have collected it with pains and
care from all the monasteries and islands and the houses of the
Azaj (Secretaries of State) and the houses of the " Tsahafe Te'
azaj " (Chroniclers of the archives). From all this we have
compiled these books of history, after they had been for a long
time scattered, even as Ezra the ancient prophet collected all
the books of the prophets that had before been burnt in the
fire: just so the Dajazmach Goshu, Chief of the Captains,
collected all the books of the Kings which perished when the
Royal Palace was burnt through the anger of Ras Mika'el,
grievous in his wrath, and as the 300 (i.e. the 318 fathers of
[229]
Nicaea) collected the books of the New Testament, in such
manner we collected them ; but there was no king or ruler,
who with pains and study will hear or see us.
Here ends the Book of the History in the peace of God.
Amen.
KING OF KINGS TAKLA GIYORGIS
17791795
By Alaqa Gabru
In the name of the Father, the Son, and the Holy Ghost,
One God. Let us write with the help of God the Highest, and
the intercession of Mary the Virgin, and by the intercession of
Michael and Gabre'el and the intercession of St George the
Athlete, the story of the reign of the honoured Anointed, whose
eyes are as the morning star, and whose countenance is shining
446 b and beneficent, whose stature is like an exalted angel, and his
valour like the terrible Samson, his mind pure as the mind of
the Creator, his wisdom great as the wisdom of Solomon, his
dominion extensive like that of Alexander, the King of Kings
Takla Giyorgis, whose throne name was Feqr Sagad. And I
believe in my mind and I declare that he was the glorious
Theodore 1 who it was said would come in the latter days 2 . The
East was his progenitor of good works, which caused him to
arise the Son of Justice and Love. If I had to recite all the
tribulations that fell to him before becoming Negus, the leaves
would not contain them. Because often the Governor (of
Wakhne) made him come down by force, and against his will,
denying him food and drink. He would not have been so
afflicted by his own death, but saddened by the death of the
chiefs who were in Wakhne 3 , by hunger and thirst, he offered
himself to death like Christ as expiation (expiatory victim) for
all : and he came down from Wakhne. Then he was made to
ascend again to the mountain Wakhne by his brother Takla
Haymanot. He sometimes descended in fear that they would
cut off his hands and feet, and pluck out his eyes as in the
1 Vide Appendix : FakkarS lyasus or Prophecies of Christ, a famous :ii>ocalypse of Ethiopic
literature. This Theodore was to conquer the world and bring about universal peace.
2 Cp. Beginot, La Cronica Abbreviata, n.
3 A custom of Abyssinians to keep Royal (but inconvenient) relations on an amba or
mountain stronghold to keep them out of the way. Amba Oeshen in former days was used
for this purpose.
time of the Negus Salomon. Then he underwent great suffering,
but God who sees into the hearts of all, saw that he came
down, not to seek for the kingdom but for deliverance from the
afflictions we have recounted above. God preserved him as he
preserved Yusef (Joseph) from the hands of Fare'on and Dane'el
from the mouths of the lions, for he restored in his days the laws
of Constantine made by the mouth of the Fathers (of Nicaea)
and built churches, and made him ascend Wakhne again with
great honour and joy. Let us turn to writing the story of the
reign of the King of Kings Takla Giyorgis. In the second year
of the reign of Salomon, in the month of Sane, the Evangelist
Lukas, Year of the world 7271 (A.D. 1778), Kenfu Adam went
to Wakhne with many chiefs and people, cutting him off (T.
Giyorgis) from food and drink as before. He tormented him
with hunger and thirst and with much contumely made him our 447 a
Negus Takla Giyorgis descend. He did not make him descend
with a good but an evil object ; yet God changed the counsel
of death and made it a counsel of rejoicing even as he
changed the book of death of Bahran, and caused it to
be by the hands of the angel Mika'el the book of life and
joy 1 . After that Kenfu conducted our Negus T. Giyorgis
and King Salomon to the land of Damot and Governor of
the Agaw, while his brother Adara Khaylu was Dajazmach
of Gojam, having taken it by his hand (by force) from Has
Khaylu. In the month of Hamle God roused the people
of Mecha and Damot, so much that they said if Takla
Giyorgis did not reign they would not submit, nor give tribute
to King Salomon. When Kenfu saw the excitement of the
people, he gave the kingdom to our King Takla Giyorgis in the
country of Yebaba on the 12th of the month of Hamle on the
day of the feast of the Glorious Archangel St Mika'el and there
was great rejoicing from one end of the country to the other,
for all loved him from his childhood upwards and hoped that
he would come to reign, as the sower hopes for rain. Besides his
1 The reference is to a legend of St Michael in the Senkessar (Synaxarium) of Abyssinia
for the 12th Sane, 6th June called n>\A-ti ff 7,*ih,AM Batsalota Mika'el, Ludolf, Comm. p. 418,
[232]
father loved him more than the Negus, his eldest son: for this
he was named Fiqr Sagad. This winter the Negus came to
Taqusa, and returned having accomplished many things. After
that he dwelt without going into Gondar seven months, for
Abeto Kenfu prevented him. The Negus built a church in
Yebaba, under the invocation of the Holy Apostles, and he
made great devotions of penitence, for that the Lord had made
him enter the city of his fathers and his regalia (Royal property).
In the month of Takhsas the King was a child and yet a peace-
maker, and brought about peace between Dajazmach Kenfu
and Dajazmach Baqatu. When the Lord saw the great penitence
447 b of the Negus he softened the heart of Kenfu who made him
come to Gondar the 29th of the month of Takhsas, the day of
the Nativity of Our Lord Jesus Christ. On him be praise ! The
people and the clergy, men and women, gave him a reception
with canticles and rejoicing and that day was a new Nativity.
After the Negus .entered his chamber after a few days he sent
Salomon up to Waklme with his wife and children, having de-
corated them with robes of honour. The governors went each
to their respective governments. Dajazmach Kenfu went to his
province decorated with gifts by the hand of the King, he and
his people. This summer the Negus made Princess Enkoy Lul
come, the sister of Dajazmach Baqatu from Begameder, to be
his concubine. In the month of Hamle at the end of the summer,
there was, on Sunday, a proclamation of appointments and dis-
missals. Kenfu sent to the King, saying, " To do me a favour,
give an appointment toTsadalu,for I have given him my daughter
to wife." The Negus, on hearing this, nominated Tsadalu Egabet
Bajrond and invested him with a robe of honour. But Tsadalu
was playing the traitor to the Negus and went from Kenfu
Adam. After this he also who was governor of the " Westu" (the
interior), the governor of the supplies (lit. food), that is to say
"the Kantiba," betrayed the Negus, and went thither; by reason
of that the Negus prayed, saying, " He who eats my bread has
lifted his heel against me " (Ps. xli. 9). Asahel went there also:
also Mehroka his friend combined with them, as the Book says,
[233]
" Asshur also is joined with them " (Ps. Ixxxiii. 8). On their
account the Negus prayed, saying, " If my enemy hated me I had
patience " (Ps. Iv. 1 2). From this time there was enmity between
the Negus and Kenfu. Kenfu sent Tsadalu telling him, " I give
you all the territory of the Negus as far as the Qaha." Tsadalu
went over to Afala in the rainy season with many other warriors
of Media. In the second year of his reign, that of the Evangelist 448 a
Matewos, the Qanazmach Wasan, son of the Negus' sister, went
to make war against Tsadalu and those that were with him,
vanquished him and captured his war drums and sent him to
the Negus. These then escaped severe punishment. After that
the Negus departed and pitched his camp at Berahela and met
Dajazmach Baqatu; he chose some warriors of Lasta, who were
Kalu, Golja and Gabra lyasus. The Negus returned and Da-
jazmach Baqatu went to his country. Then the Azaj Ya'eqob
and the Liqa Guba'e Zena wearied themselves in making peace
between the Negus and Kenfu. The Negus re-entered his palace,
appointed Kalu to the office of Teqaqen Blattengeta and Golja
to that of Balambaras and Shalaqa of the Eju, and Gabra lyasus
the office of Eqqabet Bajrond and Shalaqa of Lasta. In these
days Gadlu came in rebellion and encompassed Janwara, having
joined Kenfu in a conspiracy; he did not understand the words
of the Bible which say, "Touch not my anointed" (Ps. cv. 15),
and again, " Lift not thy hand against the anointed of the Lord,
he who does so is not guiltless " (1 Sam. xxvi. 9). The Negus,
having heard of this patiently, sent a message to him, for his
patience was equal to his power, saying, " Henceforth return to
the land which we have given thee." Gadlu, on hearing this
message of the King, answered with haughty words and what
was not seemly. His language was outrageous; the Negus sent
a message to his servant humbly and patiently, and the servant
sent a message to his lord of pride and anger ! When the Negus,
whose throne name Avas Feqr Sagad, heard this message of
Gadlu, he burned like fire, and roared like a lion: the measure
of his patience was his anger and he made a proclamation by
herald that every one who was under his (the King's) command,
w. B. 30
[234]
and did not follow him the next day would be no more received
in audience. That said, he departed the 5th Ter, on a Thursday,
448 bat the 12th hour, at nightfall the 3rd hour, glaring like a lamp
and flashing like the sun. In such wise whom shall we liken our
King Takla Giyorgis to? We will liken him perchance to David
when he sallied forth to attack Golyad the Ilofelawi (Goliath the
Philistine), or to lyasu (Joshua), son of Nawe, when he went
forth to destroy Jericho, or indeed to Theodoros when he went
against the people of Quz. But more than all of these he was
then great in majesty. Let us return to the beginning of the
story. Dajazmach Wasan came because the Negus had called
him from the province where he had been governor. Leaving
Gondar there was a raiding expedition and the Negus marched,
followed by his ministers and chiefs, namely, Ras Ayadar the
Blattengeta Adgah, the Azaj Mecha,the Fitawrari Selasse Barya,
the Liqe Basalotu, the Basha Menywab, the Kantiba Kenfu, the
Nagadras Yalemtu, the Azaj Zawdu, the Azaj Danfa. Three days
after they had arrived at Gondar without repose, for he had come
by order of the King, the Alaqa Gabru, author of this history,
with the image of the "Kuer'ata Re'su," marching on foot because
he loved his lord; and in order that this should be known he de-
picted (in Gondar) in the church of Ba'ata, the oppression of
him whose victim was his lord, the King of Kings, Takla Hay-
manot, without fear of anyone; also Dajazmach Hezqeyas, Dajaz-
mach Gabru Kedan, the Liqa Maquas Gabru and Azaj Ikonyan
Wase, the "Aflfa Negus 1 " who with his own hands pitched the
tent of the Negus on Angareb, the Bajrond Zena Gabre'el, the
Basha Walda Kedan, the Dajazmach Yamaryam Barya, the
Qanazmach Zogu, the Kantiba Kabte, the Basha lyasu, the Kan-
tiba Gabra Selasse, the Azmach Walda Da wit, the Ligaba Atsqu,
the Asalafi Khaylu of Agamya, the Asalafi Yabise of the Afro'ay-
gaba(name of a corps of troops), the Azaj Kidanu, the Shalaqa
Gigar and the Shalaqa Koramtu. Of the Chief Justices, the Azaj
Zekru, the Azaj Ya'eqob, the Azaj Wadaj u, the Azaj Walda Rufa'el
lit. mouth of the King. The highest judicial official who gives judgement
on behalf of the King.
[235]
and all the guards of the King, who had been appointed or had
been dismissed, the Ligaba Lencha, the Asalafi Nacho and sons
of the nobles of Mecha and Damot, Hawi Bakaffa, Wati Sanbato, 449 a
Adaru Zago, Walda Kiros, Sahlu Maracho, Walda Giyorgis and
many soldiers of the Negus of whom we have no mention and
have not written down the names. If the names of all the
followers of the Negus were written down these leaves would
not contain them. The Gerazmach Walda Abib did not remain
to stay on guard over the King's mother. The Chief Justices
remained, and they remained by wish of the Negus. The
Azaj Kabte found himself in Kosoge, coming from Wakhne.
This day the King of Kings Takla Giyorgis, Adyam Sagad 1
halted at Kosoge. The day following, Friday the 6th of
Ter, the Negus departed in the morning: the Azaj Ya'eqob
returned by command of the Negus : the Kantiba Qanwit and
Kokaba Leda Gabra, the Azaj Mitar and the Azaj Warqe
came. When the King reached Engash Blattengeta Kitu
received him, Balambaras Galfa and Bajrond Gabra lyasus,
Salawa Gabra Masqal, the Shalaqa Walda Sellase with a large
force of the Negus. In the evening the Negus departed and
ascended the hill and saw the encampment of the rebel
Gadlu and his many troops and tents and horses and guns and
breastplates beyond number. The retainers of the Negus who
were with him were named: Balambaras Walda Sellase, Basha
Dangaze; Bajrond Adara Gabre'el, 'Alam Daru, Akale of Warq
Weha, whom the rebellion had nourished like milk, the friend
of war, and fearful of the rod ; all these of Wagara, except
Ausabyos 'Atsqu who had followed the Negus from Gondar.'
And when the Negus saw these rebel soldiers, he recited the
prayer of the psalm of David which runs, " O Lord, how many
are they that trouble me, many are they that rise up against
me. Many they be that say of my soul ' Thy God will not save
thee,' but thou, O Lord, art my refuge ; my glory and the
upraiser of my head " (Ps. iii. 1 3). And again he prayed,
saying, " Oppress them O Lord those that oppress me, and fight 449b
1 This seems to be an error, ttie writer having given his throne name as Feqr Sagad.
[236]
with them, O Lord, that fight against me, lift up a shield and
spears, and arise to help me!" (Ps. xxxv. 1-2). Theii he passed
the night at Enqash and the following day, on the Sabbath,
the 7th of Ter, the Negus started in the morning and camped
at Mehurtach. The Kantiba Qenwat returned, and the next
day, Sunday, the 8th Ter, he took repose. While there
Audakyos brother of Akale came: the next day, Monday,
the 9th of Ter, he reposed there. Bajrond Kabte, Susenyos
Nacho, the Sagaba Ya'eqob, Dabareq Yamaryam Barya and
the sons of Fitawrari Ya Sellase Barya and all the people of
Saqalt came. Then the Negus sent Abyatar to set fire to the
house of Akale, and he set fire to it. The next day, Tuesday,
the 10th of Ter the Negus started in early morning and ascended
by a narrow and difficult road; the Negus and the soldiers
marched on foot from daybreak to midday. Many men, mules
and asses perished over the precipice. That day Fitawrari
Ya Sellase Barya and Azaj Kabte marched in the rearguard.
Blattengeta Kalo, Balambaras Golja and Bajrond Gabra lyasus
acted as Fitawrari 1 , because Fitawrari Walda Aragawi had been
left behind in his own province. They halted at Deradera; the
next day, Wednesday, 1 1th of Ter, they took a rest because it WHS
the feast of the Baptism (Epiphany). Gabra Abib joined them
with the tent he had captured from the men of Gadlu, and the
Negus gave it for the Kuer'ata Re'su. Gadlu turned back panic-
stricken and trembling when he heard the Negus had advanced
in wrath, as Salomon said, " The anger of a King is as the roaring
of a lion" (Prov. xx. 2). The next day, Thursday, the 12th of
Ter, the Negus started in the morning: in the guard was Bajrond
Gabra lyasus. They made a halt at Bantaro. The next day,
Friday, the Negus departed, Blattengeta Kalo being rearguard:
they halted at Tsarakuha; Dajazmach \Vasan halted at Angarab,
and with him Fitawrari Ya Sellase Barya, Dajazmach Kidfm,
450 a Liqe Batsalotu, Kantiba Kenfu, Nagaderas Yalemtu, A/fij
Danfa, Azaj Zawdu, Bajrond Kabte halted because they had got
separated on the road. The next day, the Sabbath, the 14th ot
1 Advance guard, lit. Fit, horn, head, fuvrari, rhiiiot'eim
[237]
Ter, the Negus started in the morning and halted at Adit: the
following day, Sunday, 15th Ter, he took a rest. Korma came,
and the Negus made proclamation by herald thus: "The in-
habitants of Sagade that dwell in the country of their fathers
shall come to me, up to end of three days." But Batryos
of Boza, a thieving brigand and a traitor to his oath to the
Negus, did not come. The next day, Monday, the 16th of Ter,
the King departed in the morning : Korma was the rearguard,
much provender was captured by raid, and many were killed
over the precipice. Kenfa Gabre'el Yabo Barya arrived, who
had left by order of the Negus : the next day, towards the close
of night, Shalaqa Guangul Sarwe of the attendants of the palace
went with Malke and a few soldiers in the rear of Walda Sellase,
Dungaze, Adara Gabre'el, Kefla Adnay, the Fitawrari of Gadlu
the rebel. They joined battle at Aiishala, and Bojen was killed
and many others perished with him : of the troops of the Negus
Sela Amsa 1 , Kenfu Gadlu fled first of every one, for he was
seized with terror. This thing is marvellous, and very extra-
ordinary that this man who had a mind to fight against the
puissant King of power and exalted majesty, fled and was
terrified beyond measure by a simple boy sergeant of the
Negus. When the King heard of the defeat of Gadlu he prayed,
repeating the Psalm of David cxliii. 2 which runs, "Blessed be the
Lord my God which teacheth my hands to war and my fingers
to fight," following it to the end. Then he halted at Samara.
The next day, Tuesday, 17th of Ter, by order of the King
AsalafI Yabise, Nure Aychew, Menywab and Abba Sahelu
marched out. Then the King departed; Bajrond Kabte
forming the rearguard, and halted at Tabarshesh. The next 450 b
day, Wednesday, the 18th Ter, the Negus started and halted
at Sarqua: and many serpents were killed, big and terrible,
and leopard cubs were captured by the hands of the attendants
of Danfa : he gave certain knowledge of the death of the King's
enemies and their capture. Guests of the Queen came that
1 A captain of 50 of the corps called Sala.
2 Ps. cxliv. Authorised Version.
[238]
day, and the next Friday they arrived at the river Kaza; the
rumour ran that spears (of Gadlu's army) had come up, and the
King's troops prepared for battle. None of the men of the
King loitered behind, but they said to one another, " I will go
first " and " I will go first," but when the river Kaza was crossed,
the spears were not to be found. The Negus was wroth and
burnt like a fire, saying, " I will not stay here without getting
to where Gadlu is." Then Ras Ayadar and Dajazmach Adgah
started supplicating the Negus, saying, " O King, these words
are not good nor fitting: let us rather remain here, till the troops
have assembled together." After much praying the King
consented. After that they pitched the tent and stayed there
the night. Za Walde and Sebuhay, to whom Gadlu had en-
trusted the guarding of the pass of Achalaqo, so that the King
might not get out, arrived. The next day, the Sabbath, the
21st Ter, the King departed and halted in AfFa Warq. Messengers
came from the Queen and Ras Khaylu, and the next day, Sunday
(22nd Ter), he took a rest. Monday, 23rd of Ter, the Negus left
and arrived in the province of Atara. Kefla met him at Taher:
that day a " Warq Saqale 1 " fell and was broken. Then when
the Negus heard that the rebels were fighting with one another
and had been scattered like smoke he marvelled and praised
the Lord, and remained there. The next day, Tuesday, 24th Ter,
the Negus departed and halted at 'Adi Kokab. Here were
451 a found the goods of the rebels : many elephant tusks and rhino-
ceros horns, cushions 2 , cooking pots and iron braziers 3 and
carpets, and iron basins, tents, war drums, honey, butter and
wine. And the next day, Wednesday, 25th Ter, there was a rest.
Wadbabo Gabra Blattengeta of Gadlu's with a large force of
guns and cuirasses 4 , presented the Negus with the gift of guns.
The sons of Madabay came that day ; and from that day the
house of the rebels fell weaker and the house of the Negus
waxed stronger. The next day, Thursday, 2Gth Ter, the Negus
1 Error for Warq Saqala ?
2 <nYl-S = niakadda = a cushion (Amharic and Arabic).
3 TVJ i Amharic, a brazier. 4 A-fl- Amharic, cuirass.
[239]
started in the morning and halted at Ad Dajazmach. There
was sent there great booty, horses, cuirasses and guns: the
Alaqa Zena joined them at Dalshihoch. The next day, Friday,
27th Ter, the Negus departed in the morning and halted at
Salawa: the raiders had a fight that day with the people of
the locality. The next day, the Sabbath, 28th Ter, the Negus
departed and reached Qabteya. A man arrived, sent by Gadlu,
with this message, "Pardon me and have mercy on me, O
King, my Lord." He did not say this in humility but in
treachery. The Negus hearing this said to the messenger,
"Come over to the camp, there I will tell you everything."
After that the Negus went over against Adana. He saw the
encampment of Gadlu which was on the amba, and he had
pitched his tent on the edge of Qabteya. The Negus sent
to say to Gadlu, "First of all send me my war drum, and
after that tell me everything." Gadlu on hearing this replied,
" The war drum is not here but at Berkuta." This he asserted,
but the drum was in his hands for they heard the sounds when
it was beaten; the man was a villain and was stupid in his
villainy. That day the King halted there. Gadlu sent the
Negus 20 bullocks and five sheep : the next day, Sunday, the
29th Ter, the Negus summoned Dajazmach Wasan and said to
him, " Go and seize the springs of the river that is at the foot 451 b
of the amba as the Book says, for the most important thing in
war is to shut out the water from the enemy, and guard it so
that the troops of Gadlu may not drink of it." That day Kefla
came to Qorarat. After that Dajazmach Wasan went, and on
the march with his men and the Azaj Warqe encountered Gadlu's
men in a battle and they fought,, and of the followers of Gadlu
there perished many, and of the people of the Negus a few were
killed. The Negus, hearing of this sent to the battle ground,
saying, " Whoever fights on this day is no servant of mine, for
the Sunday is no day for fighting but for prayer." Hearing
this the King's people desisted from the fight and returned to
their camp. The next day, Monday, the 30th Ter, the Negus
issued the following proclamation, "Whoever loads his horse
[240]
I will give it to another " (i.e. whoever starts to go away I will
confiscate his horse). So saying the Negus rose and made ready
for battle, and getting off his mule Abba Walda Rufa'el laid out
his cloak, and the battle began with guns and stones. In the
front was Blattengeta Kalu who was like Gedewon the conqueror,
also the Balambaras Golja who was like Yonatan (Jonathan)
(2 Sam. i. 22) of whom it was said, " The bow of Jonathan turned
not back, and was stained with the blood (of the slain)." Bajrond
Gabra lyasus, who was like Adinon, of wondrous fame, while
his head was crowned with purple, the token of his valour;
Gabra and Azaj Yabo Barya, all of the men of Lasta, the Yalu,
Tigrines, those of Kansisa and Gimja-bet; also the Dajazmach
Gabra Kedan and Dajazmach Hesqeyas, those of Mecha and
sons of Chawa (nobles). The Negus was rearguard with his
chiefs, Ras Ayadar, Blattengeta Adgah, liqe Batsalotu, Azaj Ya
Sellase Barya, all versed in war and cunning in counsel. The
Azaj Media was that day like Asahel and stood solid as if a rock
did not seem to him a rock nor a gun seem a gun. The battle
raged, and then the Negus launched into the field of battle the
452 a chiefs who were left in the rear, the Azaj Ikonyan, the Kantiba
Kenfu, Nagadras Yalamtu, and Azaj Zawdu. From morn to
midday of that day many of the men of the Negus fell dead
through guns, and spears, and rocks, men of Yalu, Lasta, Tigre,
Kanisa, Mecha, and sons of Chawa, many who were not killed
were wounded. That day Dajazmach Wasan slew many, and
the warriors Madkhen Naway, Taklu, his son, Kabte, Yabo Barya
and Kenfu were like lions ahungered or thirsting wolves. Of
the Gadlu's men few perished, for they would not come out of
their enclosure (zariba) and they fought standing in the midst
of their zariba. When the Negus saw that the combat waxed
more furious he sent to the field of battle, " Come to me, you
will have your belly full " (lit. it will content you ! cp. 2 Sam. xi.
25) as David said, for at times this must be done and at another
that. Is the spear for ever sharp ? Then the Negus returned
with his chiefs, and the troops, and reached their own ground.
That day the Negus neither touched food nor drank water, and
[2 4 I]
spent all night praying and crying, " How long wilt thou forget
me, O Lord, altogether, how long wilt thou hide from me thy
face, how long that I make sorrow dwell in my mind, and my
heart afflict me all the day ? How long shall my enemies be
exalted over me ? " (Ps. xiii. 1,2). And again he cried, " Where
is thy former loving-kindness, O Lord, which thou swarest unto
David in thy truth ? " (Ps. Ixxxix. 49). The month of Ter came
to a close. The next day, Tuesday, 1st of Yakatit, the people
of Tsadalu and Fiqra Mika'el joined the monks of Saquar. The
Negus issued a proclamation of amnesty, ordering that the
whole army should stay on the bank of the river which was not
occupied and guard it so that Gadlu's people should not drink ;
for the wisdom of the Negus was like the wisdom of Alexander.
That day Gadlu called up a fool, Walda Mika'el, and sent him 452 b
over to the Negus to say: "Pardon me and have mercy on me,
O King." That was foolishness, not cleverness. Why did he
send that fool, while there were so many old monks of the
monastery that he could have sent ? The Negus issued a pro-
clamation : " Let all my people set up their habitations (tokuls,
huts) and hold a market, because a halt will be made till a fitting
opportunity." The next day, Wednesday, 2nd Yakatit, two men
were captured of Gadlu's following who had gone out from the
mountain to drink water for they were tormented with thirst :
the Negus gave those who took them a robe of honour. That
day messengers from the Queen and the inhabitants of Gondar
arrived. On the 3rd Yakatit the Negus sent messengers to
Gondar for necessaries and towards Tigre and near Adris. When
it was midday two soldiers came who had killed some of Gadlu's
men and laid down the trophies before the King who gave to
one a "Chufa" and to the other a "Bitawa 1 ." Of these two
soldiers one was of the guards of Walda Sellase and the other
of the tribe of Madabay. That day the Wechale, who had been
1 Chufa is a bracelet of gold or silver worn on the arm and given by the King as a
military decoration to soldiers who have killed more than one enemy, and may accumulate
with the numbers killed. The Maldya is a similar decoration. The Bitawa is a higher
decoration as is also the one called Yarbora.
w. B. 31
[242]
wounded previously at Reguato, died, and they buried nine of
them. On the 4th Yakatit, Friday, Gadlu sent over to the King
to say thus, "Let the Blattengeta Kalu and the Azaj Ikonyan
come over to me and we will meet at the gates of the aniba, after
that I will come over to the Negus, my lord, carrying on my
head the stone (token of submission). I will go where my lord
goes and I will give up all I possess, guns, breastplates, horses
and kettle drums." The Negus hearing this sent Blattengeta
Kalu and Azaj Ikonyan; Gadlu came forth from the amba with
Kefla Admay, and held parley at the entrance of the amba. Then
Gadlu changed his tone and said, " I am afraid, and I will not come
to (the camp), but give me pardon while I stay here." This he said
after having given an oath and (under pain of) excommunication.
453 a Their eyes became blind and spirit hardened because they saw
not with their eyes, nor understood with their spirits, because
they did not turn to me and I had no mercy on them (Isaiah vi.
9, 10). This day the Azaj Kable went to the right part of the
amba and found the Gadlu's guard ; one was killed by the hand
of one of Azaj Kable's guard and many were made prisoners.
He who was killed was named Abrahim, strong and terrible like
Goliath the Philistine. Our Negus gave a " Bitawa " to the man
who killed him. If he had had much wealth he would have
given it to him, but he had no wealth in his hand, for he had
left Gondar suddenly. That day messengers from Alaqa Zefera
came. Let us return to our previous matter. The Blattengeta
Kalu and Azaj Ikonyan returned and reported to the Negus
that the peace had been abandoned and that Gadlu had changed
his tone. The Negus knew from the first that it would not be
done. This day he began the foundation of a house and set up
the walls. Aukendyos died who had been wounded by a gun-
shot. The next day, the Sabbath, the 5th of Yakatit, a brave
youth of the King's soldiers, having killed one of Gadlu's guards,
brought the trophies (cut from him) and the Negus presented
him with a robe of honour. On the dawn of Saturday there
were loud war cries heard, and the followers of Blattengeta
Kalu killed two of the servants of Gadlu, took many prisoners
[243]
and the remainder fled and returned disgraced into their amba.
The men of the country came before the King bringing many
gifts. The Monday, 7th Yakatit, the King sent Abba Damo
towards Waldebba to bring back his retainers who had fled
there for refuge in Waldebba, having taken side with Gadlu.
The Negus pardoned them. Tuesday, 8th Yakatit, the Negus
gave orders to the troops to guard the water that remained. 453 b
This day many came from Gondar with provisions, and entered
the camp. Wednesday, the 9th Yakatit, the Negus issued from
his tent and went to the camp with a few men and spent the
day in surveying the country. At the sixth hour messengers of
the Queen and Ras Khaylu arrived: the Negus re-entered his
tent. He commanded Dajazmach Wasan and Wadbabo Gabru
to go towards Berkuta and attack Gadlu's guard that were
posted at the fort of the amba. That day Blattengeta Kalu
fought anew severely with Gadlu, because Gadlu had ascended
the mountain to set fire to the camp, on hearing that Dajazmach
Wasan was not in his camp. Then Blattengeta Kalu defeated him
and killed many warriors and men cunning in war; one of these
was called Dangyatabash (Stone-scorcher). Gadlu re-entered
his camp humiliated, and there was great lamentation on the
amba, for Gadlu loved much the men who had been killed that
day. Of the people of Blattengeta Kalu, few armed with shields
and guns perished. The day after, Friday, llth of Yakatit,
Dajazmach Wasan sent to the Negus a happy messenger, an-
nouncing the defeat of the rebels. The Negus gave to the 454 a
runner a " Chuf a " of silver and promised him much. Wadbabo
Gabru came in with much booty and trophies. With him came
Blattengeta Kalu. Dajazmach Wasan then entered his camp
the first. Next day, the Sabbath, 12th Yakatit, the guards of
Dajazmach Wasan came before the Negus to lay down the
trophies. Then the trumpets were sounded, the curtain lifted
which covered the Negus; and the Negus held an audience
with great rejoicing. Gabra Haywat entered first of the servants
of the royal household, because he had killed a valiant and
terrible man, expert in battle and famous. After that all entered
[244]
who had killed (men) and laid down the trophies before the
Negus, and each one left for his camp. The Negus, on seeing
this, did not allow pride to enter into his mind, and spoke not
vaingloriously, but prayed in the words of the Psalm of David,
" O Lord, we have heard with our ears, our fathers have told us
the work thou didst in their days in the days of old. Thy hand
has driven out the heathen and plantedst them, thou didst
afflict the people and cast them out. For they got not the land
in their possession by their own arms, their arms did not
save them, but thy right hand and thine arm, and the light of
thy countenance because thou hadst pity on them. Thou art
my King and my God, who didst command deliverance for
Jacob. Through thee will we push down all our enemies"
(Ps. xliv. 1 5), and he recited it to the end. Then at the ninth
hour Gadlu sent the Negus five sheep, and the next day, Sunday,
13th Yakatit, prepared the tables and gave a banquet to the
monks of Waldebba. As Our Lord said, on him be praise ! in
the Holy Gospel, " When thou makest a banquet call not thy
friends, thy neighbours, nor thy kinsmen, but rather invite the
poor and the needy" (Luke xiv. 12). The followers of Gadlu,
servants, male and female, continually descended from the
amba, and declared that they were perishing of thirst, the men
454 band beasts that were in the amba. The Negus, hearing this,
was deeply grieved at it, for his heart was compassionate like
the heart of David his father when he said, " May all that be
upon my enemies and adversaries who have compassed me
about with hatred and have warred upon me in vain. Instead
of loving me they have made accusations against me but I have
prayed : they have requited evil for good and they have hated
me when I loved them " (Ps. cix. 3), repeating the Psalm to the
end. When it wasevening the guards despatched by the Patriarch
and the Echege came before the King, the Abeto Demetros
and Adara Gabre'el. On Monday, 14th Yakatit, Dajazmach
Wasan and all the ministers came before the Negus. The
Negus alone knew the reason of their coming ! Many of the
retainers of Gadlu came before the King. That day the 40-day
[245]
fast began and the King began to hear (recitals from) the Book
On Tuesday, the 15th Yakatit, Kefla Adonay came down and had
a parley with the guards of the King, in order to settle terms
of peace, and then returned on to the amba. The Negus on
his part sent an embassy of mercy (amnesty) to Gadlu, who
hearing it was exceeding rejoiced and made gifts of mules to
the messengers of the King. This day the Negus had news
of the death of Blattengeta Takle, son of a sister of the Ras
Mika'el. Wednesday, the 16th Yakatit, those who had been sent
to Gadlu returned and reported to the Negus these words of
Gadlu : " Let some one come to-day (on behalf of the Negus)
and take delivery of the war drums and horses and everything
that is in my hands, and I will send my wife, daughter of the
King's sister." The Negus, hearing that, sent Liqaba Atsqu,
and Gadlu loaded the beast with the kettle drum, robed himself
handsomely, and went forth to send back the war drum, but one
of his servants came then, by name Wad Gadab, a foe to honest
dealing, and said to him, " Why do you give up the war drum
to the King before having an oath under pain of excommuni-
cation that he will restore you your governorship ? " But Kefla
Adonay said, " It is not fitting to thwart the Negus as has been
done heretofore." About this proposal the guards of Gadlu
started to fight with one another. After that Gadlu said to the
messengers of the King, " Go and report to the Negus what you 455 a
have seen, that my guards are fighting with one another about
this matter." The messengers returned who were there, and
announced to the Negus all that had passed, and he, hearing,
said to the ministers, "Be careful about guarding the water
day and night until everything is cleared up." Thursday, the
17th Yakatit, the King sent a herald out to proclaim in
these words, "I have given Gabra Abib all the jurisdiction
of his father; of the people of Gadlu, those who come in
by day I will receive; but those who come in by night I
will not receive." That day messengers from Ras Khaylu
came in, and of Mal'aka Tsahay Rob'am, and announced that
Ras Khaylu had refused to make peace with Kenfu Adam, and
[246]
had fought with Adara Khaylu for the Negus. On Friday,
18th Yakatit, the King went out and spent the day surveying
the country : he returned about the sixth hour. Then Arabs sent
by Adris arrived 1 . In the evening the guards of Dajazmach
Wasan came in who had killed (their men) and laid the trophies
before the King. On the Sabbath, 19th Yakatit, Yashalaqa
Walda Sellase and Suri Haba had a fight with the men of
Gadlu, and many mighty men were killed, and many wounded ;
the remainder fled disgraced ; the guards who had made the
slaughter came and laid the trophies before the Negus. At the
ninth hour the house of the Negus was completed and he made
his entry into it ; on the Sunday, 20th of Yakatit, Gadlu called
together the monks of Waldebba, and sent to the King to sue
for pardon: Lake, the brother of Gadlu, came in (submitted).
On Monday, 21st Yakatit, three inhabitants of Walqayt, sons of
'Ebaya Dengel, sent to the King to say, " Pardon me and have
mercy on me." And on the 22nd Yakatit, Tuesday, a superior
455 b of Waldebba died of an illness: and more trophies of the
Gadlu's guards were laid down. Wednesday, the 23rd Yakatit,
the monks of Waldebba went up by order of the King to the
mountain of Adama to bury their superior. Gadlu addressed
them, " O my brothers, pray for me that my Lord the King may
have mercy on me and pardon my crime." Thursday, 24th
Yakatit, the monks of Waldebba reported to the King what
Gadlu had said to them. The King on this said, " As I have
not failed to show mercy, to-day likewise let what you ask be
granted." Then the monks of Waldebba went to Gadlu and
reported to him what the King had said. The same day the
monks of Washa came and went with them. Friday, the 2,5 th
Yakatit at the ninth hour Gadlu mounted a horse and held an
orgy 2 on the amba with his servants, for he was drunk and
bereft of his senses, as the Bible says, "Wine and women snatch
away the reason " (Eccles. xix. 2), and he was a laughing-stock
of all the people, and monks were shocked at him. The
1 Slieikh Idrys, king of Sen aar, son of Mulmnuned Aim Kl Kaylak, died A.M. 1-J1S.
qfthe Funya, ff. 20 b. * .RflAi from (1A = to hold a meeting; ii.ssi-nil.U-.
[247]
Sabbath, 26th Yakatit, Wase the Affa Negus (King's mouth-
piece) went with Wadbabo Gabru on a raiding incursion. The
next day, Sunday, 27th Yakatit, Wase the Affa Negus arrived
with great booty and trophies which he laid before the King.
Gadlu's men killed an old monk, one of the monks of Waldebba
in Dalshaha, and this one they impaled, and threw his pudenda
before Gadlu, who was much elated and gave a robe to the
man who had killed him, as it seemed to him he had done
a good action. As Our Lord said, "Whosoever killeth, you
will think that he brings a sacrifice to God " (St John xvi. 2
that he doeth God a service). Monday, 28th Yakatit, mes-
sengers from the Queen came and the friend of the King,
Ras Khaylu. The same day the Negus pronounced judgment
to the monks of Dalshaha, and restored to them the lands that
had been taken from them by the Chawa : as David said, " Do
justice to the needy and the orphan " (Ps. Ixxxii. 3). The men
of Saquar departed. Tuesday, 29th Yakatit, those came from 456 a
Gondar, bringing the supplies of the King and the expedi-
tion. Dajazmach Sunnu came, and Adris 1 from the country
of the Arabs with many Arabs ; some of these train elephants
to work arid tame lions. On the Wednesday, 30th Yakatit, the
men of Dalshaha left, whose land of which they had been de-
prived the King had restored. Adris joined the King with
many Arabs, who presented the Negus with a white camel : as
David said, " The King of Saba, and the Arabs shall offer gifts,
and all the boundaries of the earth shall adore him " (Ps. Ixxii.
10). Here ends the month of Yakatit. On the 1st Magabit, a
servant of the King who had been sent to Awaza arrived and
reported to the King the matter about which he had been sent.
Friday, 2nd Magabit, the messengers of the Queen arrived.
The Sabbath, the 3rd Magabit, there was weeping in the King's
palace, for the news came of the death of Princess Hirut,
daughter of Ras Goshu, and wife of Dajazmach Bagatu. Sunday,
4th Magabit, a great battle took place, at the four corners of
the amba, and the retainers of the King, who were Salawa
1 See Appendix : Abyssinia and the Sudan.
[248]
Gabra Masqal, Dajazmach Wasan, and men of Madabay, and
Lasta, killed many of the soldiers of Gadlu, of the latter few
were lost. The same day Walda Aragawi was sent to Tigre.
Monday, 5th Magabit, the King issued his proclamation by
herald, "We have given Adris his former jurisdiction." The same
day Bona, who had been previously wounded, died. Tuesday,
6th Magabit, Dajazmach Wasan came into the presence of the
Negus. A fire broke out in the camp and burnt the habitations of
many. When it reached the spot of the picture of the Kuer'ata
Re'su, the fire subsided. Wednesday, 7th Magabit, Ras Ayadar
456 b came before the King. Thursday, 8th Magabit, the King pro-
claimed by herald, " We have given to the men of Yaju the
country they had formerly." Friday, 9th Magabit, in early
morning, Gadlu descended the amba with five servants and fled
towards Baqata. The Sabbath, 10th Magabit, the men of
Madabay, Genyabet and Kanisa, had a fight with the retainers
of Gadlu, and laid the trophies before the King. The same
day Dajazmach Wasan brought as plunder to the King seven
youths of courage who bore arms. Then the rumour was spread
abroad that Gadlu had fled to Bergutta. The llth Magabit,
the Negus sent thus to speak to the men of the amba, " Come
to us, for I have pardoned you." But they refused to come
before the King. Monday, the 12th Magabit, the ministers
assembled in the King's house and took good counsel. Warqe
was sent to Begameder. Tuesday, 13th Magabit, Dajazmach
Wasan marched towards Bergutta. Wednesday, 14th Magabit,
the monks of Waldebba came and Washa entered before the
King. Thursday, 15th Magabit, the guards of Gadlu who
were in Mayega came and laid the trophies of many wild
beasts before the King. The King proclaimed by herald
their pardon. Friday, 16th Magabit, Dajazmach Wasan came
and laid down trophies: with him came Ab Selus. The monks
of Washa went towards Bergutta to bring about peace. The
Sabbath, the 17th Magabit, Afta Negus Wase went towards
Salawa and made a raid. Sunday, 18th Magabit, the inhabi-
tants of Adargay came and the Affa Negus Wase returned.
[249]
On the 19th Magabit the Negus gave to Ab Sellus, son of
Dajazmach Ebaya Dengel, the government of Walqayt as well
as the grade of Dajazmach. The 20th Magabit, the monks
of Waldebba and Washa came, having negotiated peace. 457 a
Dajazmach Sellus went to the amba Falasa ; the King gave to
Walda Qararat Keflu the government of Awara and Aqa Warq.
Wednesday, 21st Magabit, messengers from the Patriarch came,
of the Echege, and the Queen and Kenfu Adam came, openly
messengers of peace, but secretly for a quarrel. After that
Kenfu Adam came to the city and stayed in Walaqa, and the
Queen went for refuge to the house of the Patriarch. Then
the King prayed, reciting the Psalm (Ps. lii.), " Why does the
mighty boast of his mischief and commit unrighteousness every
day?" and continued to the end (of the Psalm). The 22nd Magabit,
the Negus sent the men of Waldebba over to Gadlu at Berkutta
and three messengers whom we have mentioned above to Gondar
with the answer that was proper. Friday, 23rd Magabit, the
King issued this proclamation by herald, " We have given the
frontiers of Adyama to Adris and we have pardoned lyasu."
The same day a fire broke out in the camp and burnt a few
houses. The Sabbath, 24th Magabit, the King departed from
Adana and returned because he had given Gadlu a pardon; he
heard that Kenfu Adam had come and had settled to render
up the war drum after he had arrived at And Kokab. But the
Negus fulfilled the words of God which say, " Blessed are the
merciful for they shall obtain mercy " (Matt. v. 7). Then Gadlu
acted perfidiously towards the King, as was his wont, and did
not send the war drum, for he was puffed up, on hearing the
arrival of Kenfti. The same day the King halted at Salawa.
The 25th Magabit, he took repose at Salawa. That night a fire
broke out in the house of the King and burnt the royal tent.
This made manifest the power that issues from the King, for
destroying the King's enemies, who had compassed him round
on the frontiers. Monday, 26th Magabit, the King departed 457 b
and halted at Bil Amba. Those who formed the rearguard,
Blattengeta Kalu, Dajazmach Gabra lyasus, the Azaj Yabbo
w. B. 32
[2 5 0]
Barya, Dajazmach Gobrye, fought with the natives of the
country who fled in disgrace without killing anyone except
one guard of Azaj Ikonyan. The 27th Magabit, a* rest was
made because it was the commencement of the Crucifixion
of Our Lord Jesus Christ. Glory be to him! The Negus
ordered the herald to make this proclamation, " Whoever goes
over to Dajazmach Wasan his goods will be confiscated." The
28th Magabit, the King departed from there, Wednesday, and
halted at Ad Azenach: the following day, 29th Magabit, he
took a rest, because it was the feast of the Incarnation (An-
nunciation, as it is called in the West). The day after, Friday,
30th Magabit, mounted the hill to see what had happened, for
the "Zerrafi" (soldiers?) had been fighting with the people of
the country.
The Sabbath, 1st Miyazya, Dajazmach Ab Sellus came from
Amba Falasa, and came in before the King, in the evening. The
Sunday, 2nd Miyazya, Ras Ayadar and the ministers came to
the King and spent the day eating and drinking because it was
Palm Sunday. Yabbo Barya was sent to Begameder. The day
after, Monday, the King began the prescribed devotions, for it
was the week of the Passion. Tuesday, 4th Miyazya, the King
passed similarly in devotions; Wednesday, 5th Miyazya, re-
mainder in prayer and mourning, mindful that on this day the
sentence of death was passed upon Our Lord, Glory be to
him ! The 6th Miyazya, Thursday, the Azaj Ikonyan came to
the Negus to a banquet; also Alaqa Gabru and Azmach Walda
Dawit. No others came. Friday, 7th Miyazya, the King passed
in worship and prayer, for it was the day of the Crucifixion.
Saturday, 8th Miyazya, the clergy of "Kuer'ata Re'su" entered
before the King saying, "Peace has come through this Cross."
458 a The same day a messenger of the Queen came, by name Abba
Qerillos (Cyril), and reported to the King that Kenfu Adam
had sent a number of men and chiefs towards Waklme to
bring down another King, and that Abeto Demetros had
fought a battle and burnt down houses. The Negus, on
hearing this, prayed, reciting the 2nd Psalm of David, "Why do
[251]
the people tumultuously assemble and the people imagine a
vain thing ? The Kings of the earth set themselves up and the
rulers have united together with them against God and his
anointed. Let us break our bands asunder, let us cast away
their yoke from us. He who sitteth in the heavens shall laugh.
God shall have them in derision. When he shall speak to them
in his wrath and shall vex them in his displeasure. Since I have
been appointed over them," to the end (of the Psalm). The same
day a violent rain fell with hail ; so great that many houses
were ruined. Sunday, 9th of Miyazya, the feast of the glorious
Resurrection, the Negus refused to eat nor would he slaughter
bullocks on account of the great affliction : notwithstanding for
the sake of the people he had an ox slaughtered. Of the Officers
and the people no one tasted salt and butter because Kenfu
Adam committing a great crime that had never before been
done, he put guards to prevent the supplies of the King and the
Officers of State arriving. The people and the messengers of
the King went forth by night; also the Queen with the princess
Yankoy Lul, wept and wailed day and night. This week of the
Resurrection the King did not depart thence. He completed
the week of the Resurrection with his Officers of State, eating
and drinking in honour of the Resurrection, while his heart was
full of sorrow. The 17th Miyazya, the King remained there to
get information about everything. The 18th Miyazya, the King-
stayed to learn (about events) and learnt for certain that Kenfu
Adam had brought down another King from Wakhne, namely
Atse Salomon who had previously been deposed by his hand
and Avas dwelling at Takya. The 19th Miyazya, the captains 458 b
and the troops and sons of the "Chawa" assembled round
the Negus and took an oath in the name of Our Lord, as well as
the "Kuer'ata Re'su" and by the Glorious Cross and under pain
of excommunication of the King's priest, the Qasisa Negus, that
they would do no treachery to the King of Kings, Adyam Sagad.
Thursday, 20th of Miyazya, the messenger of Dajazmach Baqatu
came before the King. The same .day the " Zerrafi " (picked
troops) went towards Adiqabay and fought with the people of
[252]
the country. Many " Zerrafi " were taken prisoner. On the 21st
Miyazya, Friday, the King mounted his horse and went to the
church of the Holy Virgin for it was her feast day and then soon
after returned. The Saturday, 22nd Miya/ya, Dajazmach Wasan
went towards Adiqabay with Wadbabo Gabru Taher, the Bajrond
Kebte and Gabra Abib made an incursion ; they killed many and
made prisoners with their guns and horses and set fire to their
houses. The same day Batsalotu and his brother were put in
chains as was proper; on Saturday evening, and dawn of Sunday,
they forgot their oath and went over to Kenfu Adam, (namely)
Ambaye Kenfu, Berqe, Wasan, Golam and Yelma. Monday,
24th Miyazya, Dajazmach Wasan came from Adiqabay and laid
before the King the trophies of their enemies and much booty.
The 25th Miyazya, messengers of Dajazmach Bagatu came:
Wednesday, 26th Miyazya, he took a rest there. Thursday,
27th Miyazya, the King departed and halted at Sa'ela, where
the next day he rested. Saturday, 29th Miyazya, the Bajrond
Gabra lyasus stormed a strong amba. From this day till the
6th Genbot the King did not depart from thence in order to
459 a learn of the coming of Dajazmach Baqatu. Saturday, 6th
Genbot, the Affa Negus Wase went towards Quaquala and
made a raid with Wadbabo Gabru: the same day a severe
battle took place and the brother of Wase was killed. Khaylu
son of Wase's son fought bravely and Wase himself was
wounded by the spear in the face, because as was his wont
he did not turn his face when he saw a foe coming. On 7th
Genbot, Gebr Asnash Warqe came and announced to the
King, with reliable words, the coming of Dajazmach Baqatu.
From this day to the 10th Genbot the King did not move
from there, in order to settle the affairs of Walqayt and
Tsagade. Wednesday, the 10th Genbot, the King sent out
a herald with the following proclamation, "The Madabay, the
monks of Tsagade and Melqol Kabte are in possession of what
they formerly held ; and whoever passes over to Dajazmach
Wasan his goods shall be aontiscated." Thursday, llth Genbot,
the King departed thence and halted at Adiqabay : the same
[253]
day Lata Sahlu son of Aragay Na'od Aklog turned back and
went over to Gadlu's side. Friday, the 12th Genbot, the King
and the army marched and halted at Feqra. They made the
descent of Adiqabay on foot and during the descent one of the
soldiers of the King quarrelled with one of his comrades and
drew his sword. The King seeing this was enraged and
castigated him with a stick. For the Book says, "The rod
strengthens the Kingdom." The same day Sadaka'el died.
Saturday, 13th Genbot, the King marched and halted at Amba
Abreham : Dajazmach Wasan killed some elephants : Yabbo
Barya joined them and reported that Dajazmach Baqatu was
approaching. The 14th Genbot many elephants were discovered;
Dajazmach Wasan the Balambaras, Gualja, Mammo and Halib
killed some of them. The same day Gebra Asnash Warqe was
sent to Dajazmach Baqatu. News of the death of Daru Kabte 459 b
spread abroad : while ill he had gone towards Waldebba. The
King halted at Dequtu. Monday, the 15th Genbot, the King
marched and halted at Fetqa. The Bajrond Gabra lyasus,
Gabrye and many others stayed behind to kill elephants. The
same day many soldiers stayed alone with the Kuer'ata Re'su
on account of the lengthiness of the road. Tuesday, 10th, he
halted in Zarema, the King sent spies over to Kenfu Adam.
The Wednesday, 17th Genbot, Bajrond Gabra lyasus came and
Gabrye, having killed some elephants. At this time the King
halted at Deba Bahr and the proprietors of the country brought
him food and drink. Dajazmach Wasan and Bajrond Gabra
lyasus stayed on the bank of Dabareq. Messengers of the Queen
joined them, and Gerazmach Walda Abibe, and Balambaras
Adegoaychaw. Thursday, 18th Genbot, feast of the Glorious
Ascension, the King rose and ascended the cliff of Lamalmo on
foot. A horse was killed over the precipice. The news was spread
that Kenfu Adam had left Wagara and was advancing towards
Maryam Weha, having had intimation of the approach of the
King. The same day the Negus halted at Dabareq. The 'Aqabe
Sa'at Takla Haymanot joined him. The day after, Friday, 19th
Genbot, he took rest until the arrival of the army train 1 . At the
1 Guaz 7-Tii included transport animals, provisions, baggage, etc.
[254]
6th hour there was a great tumult because the men of Lastii
had a quarrel with the men of Azaj Kabte. A youthful warrior
was killed and many were wounded. During the hours of sleep
a fugitive arrived who had deserted from the battle. He entered
before the King and announced to him the great news, saying,
"Good tidings to thee, Oh King. Glad tidings because yesterday
there was a great battle at MaryamWeha,and Dajazmach Bagatu
has defeated Kenfu Adam and Efrem, as David said, 'The sons
of Ephrem have drawn the bow and boasted, and they were
460 a crushed on the day of battle' (Ps. Ixxviii. 9). They were caught
prisoners and those were captured who appointed themselves
King and Queen among their children." Hearing this the
Negus said, " Know'st thou Oh man that if thou hast not told
the truth thou shalt be punished grievously?" And he answered
and said, " Be it upon me Oh King if I lie." Then the Negus
sent messengers of gladness to the Officers of State who came
in before the King; the same day there was great rejoicings
and festival as was fitting: as David said, "Sing aloud unto God
who has helped us, and make a joyful noise unto the God of
Jacob " (Ps. Ixxxi. 1). Saturday, 20th Genbot, he departed from
Dabareq. Many heralds of glad tidings came by road sent by
the Queen and Dajazmach Baqatu and announced that Kenfu
Adam had been taken, that Gomaden was dead and all the
rebel officers of the people of Media Damot and Jawi had been
killed or captured. Hearing that, the Negus went into the
church of the Holy Virgin of Ohambelge and prayed, reciting
the Psalm of David, which runs, " I will extol thee Oh Lord
because thou hast lifted me up, and hast not made me a
laughing stock to my enemies. Oh Lord my God, I cried unto
thee and thou didst have pity on me " (Ps. xxx. 1 ), continuing
to the end. The King having inarched out halted there. Sunday,
the 21st Genbot, the King departed and marched. The reason
of his going on Sunday morning, the feast of Our Lady, and
not observing the Sabbath was that he might join quickly his
servant and fight Dajazmach Baqatu. For Baqatu was coming
with few troops for it is established (laid down) that a law
[255]
may be put aside for the sake of a law (i.e. one law may give
way to a more cogent law). Dajazmach Baqatu came with a
small force, and at Kosoge met the King. Then Dajazmach
Baqatu went to his camp at Tahya and the King stayed at
Kosoge. Monday, 22nd Genbot, the "Liq" arrived from Gondar
and the chief Judges (Wombars) much pleased because Kenfu
Adam had occupied their (rebels) houses, and seized their goods,
and those came also who had not taken part in his rebellion.
Then Dajazmach Baqatu arrived bearing many trophies and
booty beyond count. First of all his Fitawrari Ayadan Iaid460b
down the trophies, after him Gerazmach Adyamo, the Shalaqa
Sandaqe and all the men of Lasta, each one according to his
grade and order, as many as they were. After all these the
faithful servant came to his Lord, wonderful in his strength and
power, Dajazmach Baqatu saying, "I am Oh my Lord thy servant
and brother of thy handmaid." Thus saying, he laid the trophies
down and cast down Kenfu Adam and Sahlu and Ephrem whilst
they were bearing the stone (on their shoulders in token of
submission). As the prophet says, " Ephraim was as a humble
vessel" (Hosea viii. 8). All the rebel officers were caught,
Tsadalu was captured at Gondar. When the King saw that he
marvelled and blessed the Lord, saying, "What shall I repay the
Lord for all he has done to me ? For the enemy who afflicted me
are weakened and fallen." After that Dajazmach Baqatu went
to his camp and the King stayed there. Tuesday, 23rd Genbot,
the King departed thence. Dajazmach Baqatu came and the
people of the country gave him a solemn reception, the clergy
and the people with jubilation and canticles. The Negus made
entry into the Royal Palace chanting to God the Psalm of
David which runs, "It is better to trust in the Lord than to put
confidence in man, it is better to trust in the Lord than to put
confidence in princes. All nations compassed me about, but in
the name of the Lord I will destroy them. I staggered and
came near falling, but the Lord has raised me up," and so on to
the end (Ps. cxviii. 8).
Here is finished the Book of the History and account of the
expedition of Walqfiyt, of the King of Kings Takla Giyorgis,
treasure-house of clemency, and patience. Praise be to the
Lord who has delivered us from the hands of the enemy for
ever and ever. Amen.
46i a And now we will tell the story of the raiding expedition of
the King of Kings, Takla Giyorgis, treasure of mercy and
patience, to the land Mecha, and the reason of his expedition, (it
was) because Kenfu Adam escaped from the place where he had
been imprisoned on the 14th Teqemt, in the third year of the
(King's) reign, the year of the Evangelist Marqos ; and he (the
King) marched towards Mecha, where he saw with an eye of
mercy, and returned good for evil deeds ; if we were to recite
every good deed that the King performed these leaves would
not contain them. And on that day he cut off the hand and the
foot of Basha Wasan, and they (cut off) the hand of Sakelu,
having driven out Kenfu, whom they put in chains as a
rebel. And on the 24th of Teqemt, three days after, at night
fall the King of Kings, Takla Giyorgis, whose throne name was
Feqr Sagad, issued forth : and he was blessed by the Abun and
the Echage, and he halted at Adareha. And with him there
halted the Azaj Teku, the Kantiba Kenwat, Balambaras Gualja,
Basha lyasu, Liqe Khaylu, Liqe Gabru, Liqe lyo'aks, Azaj
Ya'eqob, Yashalaqa Sutu'il, Azaj Walda Giyorgis. The " Liq "
(judiciary) went forth with great rejoicing, because that the
Negus had pronounced righteous judgment on Liqe Khaylu.
They did not prepare food supplies, but went forth with the
Negus on that day. Has Ayadar remained as guard for the
town. And on the 25th of Teqemt, the Friday, the Negus went
out from thence and stayed at Baclia, and he sent Azaj Mecha
and there came Liqa Maquas Kenfu and Affa Negus Wase and
Alaqa Gabru Za Ledata came, since it is not proper to raid
on the friends of the Lord after abandoning the office of Se'el
Bet for the law must be waived for the sake of the law ; and
[257]
with him "the Kuer'ata Re'su," and the notables and chiefs
Azaj Zawada, Negadras Asawel, Balambaras Adegoaychaw
and the judges and the children of "Chawa." And on 20th
he rested at that place and the Affa Negus Wase towards
Gondar by order of the Negus, when the army of the Negus 46i b
marched. On the 27th he rested and Azaj Khaylu came,
and there came a messenger from Fitawrari Ikonyan who
brought news to the Negus that the enemy had been dispersed,
namely, Kenfu Adam and Adera Khaylu, one towards the east,
the other towards the west. On the 28th, Fitawrari Yasellase
Barya (slave of the Trinity) and Azaj Danfu came and Alaqa
Zena of Abuna Ewosttatewos since a raid was not fitting for
him. He remembered the kindness that had been done him
by the Negus. What eye hath not seen nor ear heard, nor
hath it entered into the heart of man to conceive. And on that
day the Negus stayed at Guarehe, and Affa Negus Wase
returned. On the 29th day the Negus started out from
Guarehe and stayed at Chaqeren. And many soldiers came,
Bajrond Fanu'el and Nagadras Yalemtu. On the 30th the
Negus rose from Chaqeren and stayed at Goy. There came
many soldiers and on the 1st of Khedar the 5th day of the
week, the King rose from Goy and Sagaba came and mes-
sengers sent by Fitawrari Ikonyan, and news arrived that
Adera Khaylu had been captured and the King was rejoiced
on hearing it. And he sang the Psalm of David the 96th, " Sing
unto the Lord a new song, the Lord hath worked wonders," to
the end; and then he prayed saying, "He wisheth not the
strength of a horse, he hath not pleasure in the limbs of a man,
he the Lord hath pleasure in those that revere him, and in those
that trust in his mercifulness." And the Negus sent a mes-
senger of good tidings to Dajazmach Baqatu for Dajazmach
Baqatu did not go on the expedition, but had come to the
town, before the King went out on his. He went towards his
province by order of the King. And then the King sent
messengers into his province and stayed over against Wambarya.
And many officers Sura Haba and Walda Sellase came from
W. B.
33
Gajage Kanazmach but Yasellase Barya remained at Alia.
And on the second (day), Wednesday (4th), they rose from
there and stayed at Qongara. And Azaj Media came with
462 a many soldiers and on the 3rd he reposed there. And Gara
Walda Aragay came and Halib with many soldiers and Baroriga
Kabte. On the 4th he and Azaj Zakeru Liqe Khaylu and
many officers and troops rested because it was (Saturday) the
Sabbath, and on the 5th the Negus rose from Qongara and
stayed at Amra. And Blattengeta Wati and Asalafi Khaylu
and Azaj Kabtu and Qanazmach Yasellase Barya and Alaqa
Sahelu and many troops of Mecha and Agaw arrived with
many gifts. On the 6th Dajazmach Adegahe came with a
few men and left troops at Guta. On the 7th the Negus
reposed while he dispensed justice to the poor and needy. As
David said, "Render justice to the poor and the orphan." And
on the 8th Fitawrari Ikonyan came and appeared before the
Negus; a man of Djawis and a man of Media stayed at Godakha;
and on the 9th the Negus reposed in dispensing justice and
alms to the blind and the infirm, as the Psalms say "The
justice of the great King makes him beloved in return." And
Basha lyasu was set free and Liqa Maqwas Kenfu at Danenat,
Daiienat however belonged to Basha lyasu. On the 10th
Fitawrari Ikonyan came and met the Negus and the cur-
tain was withdrawn, and the chiefs arrived, and the horn
was sounded, and the judges took their seats. The servants of
the Negus stood up in great reverence on the right hand and
on the left, some came bearing a sword and others bearing guns
without number, so that no one could say it was such a one, or
such a one, officers also covered up their faces and feet in the
likeness of the Cherubim and Seraphim that they might be
saved from the fire that flew from the hands of the riflemen.
And then the men of Mecha came and Fanta Gabra Mika'el
came first and after him all the men of Mecha alongside of him,
and after everyone Fitawrari Ikonyan came and brought Aden!
462 b Khaylu before the face of the Negus and proclaimed the benefits
the Negus had conferred upon him.
[259]
He prostrated himself before the Negus saying, "Have
mercy on me." And when the Negus saw that, the spirit of
patience came into his heart and he bid Adera Khaylu to rise,
and the judges went to their places ; and then he sang the
Psalm of David, saying " Oh Lord, the King shall joy in thy
strength, and in thy salvation he shall greatly rejoice, and thou
hast given him his heart's desire and hath not withholden the
request of his lips 1 " unto the end. And on the llth the Negus
retired and reposed in solitude. And on the 12th they
slaughtered many bullocks and they made a feast for Alaqa
Gabru and Alaqa Zena and he gave them meat so that the
monastery was satisfied. For that was the feast of the Arch-
angel Michael. And to the chief judges he gave them bullocks
for each of them. And on the 13th at the 9th hour there
was a great tumult and disturbance in the camp because of
some petty dispute between the men of Balambaras Gualej
and the men of Dajazmach Hezeqeyas. And three men were
killed and many wounded, the Negus himself not prevailing to
make the men relinquish (the fighting). And even after the
torpor of the cold overcame them, the Negus having returned
home, their meal (rations) did not pacify them, so that on
the next day, Wednesday, the Negus did not show himself on
account of his great grief till the 9th hour. And on the 15th
the Negus arose and returned and Walcla Sellase from Amri.
And he went to the frontier of Ashara and punished with the
rod many of those who were guilty of plundering the cattle of
the district. And on the same day a ruffian Arushe (Galla Tribe
of) killed a man in front and by order of a royal servant of the
King, the Negus however was much annoyed that the murderer
escaped. And on the next day the Negus arose from that place
and stayed at Dubani. The next day, Sunday, he rested there
and left Fitawrari Ikonyan at Amri. And on the 18th the King
retired and rested alone. And on the 19th the Negus rested
when he did what was just for the widows and children, and he
punished by flogging two men who had slaughtered bullocks of
1 Ps. xxi. 1, 2.
[260]
463 a the poor. And Azaj Yabo Barya came, and Gabryo and the
Balasa men. And on the same day news was heard of the death
of Azaj Abeselom of Hanqo. And on the 20th Fitawrari Ikonyan
came and sent out a herald to Azaj Abeselom and Nagadras
Asahel saying "enough of beginning 1 ." And on the 21st the
Negus commanded men of Agaw to go to their own country
and bring him tribute at once. And on the 21st the Negus
went to the Church of our Lady Mary and returned in an
hour. And on the 23rd the Negus was accessible at the
9th hour for a short time. On the 24th Wadbabo Gabru
came, who was Tsagade Dajazmach Kantiba Yawesta and
Gerazmach Walda Sellase and Gerazmach Tsewa, for he
had (pardoned) compassion on them. And on the 25th the
Negus rose and made a feast for the judges and the nobles
and for those whom he had pardoned. In the evening there
was much firing of guns and many wounded. On the 20th the
Negus reposed dispensing justice.
And on the 27th the Negus reposed while the horses and
cattle were received from the people of Jawi. And on the
28th the Negus spent the time dispensing justice.
The judges gave sentence on Miko Gabre'el, viz., that his
leg be cut off as a penalty for cutting off a leg of his poor
attendant, as the Book says, " an eye for an eye, and a leg for
a ler." And on the 30th the herald went round and said to the
^j
Priests of Sion whom he had assembled, " There is enough of
beginning." As for Basha Kenfu he gave him the country of
Lomame, that he had previously consecrated.
And Sion assembled from Amiru in the (month of) Takhsas
on the day before and the Negus reposed by himself and was
463 b not accessible. On the 2nd it was heard that Asalafi Walda
Aragay had come out from Begameder. On the 3rd Asalafi
Walda Aragay came, and he took the two hands of a child and
a youth that KanfU Adam sent them so that they might see the
Negus privately; the Negus was inaccessible because he was
taking medicine, and on the 9th Harare went out towards Guta,
--- Ainlwric, lit. enough of beginning, i.e. now let us get to work.
[261]
and many were killed, but the King was absent; and on the 5th
the King withdrew until the 16th except from his ministers and
children of the house, for he was suffering a little. And on the
1 7th the Negus gave audience to the minister that came from
Gondar and Tigre, and on the 18th Ras Khaylu came with many
gifts. And on the 19th there was a meeting of Gojamese and
on the 20th there came a verdict from the judges that Adera
Khaylu be sentenced to death as the Book says, "Everyone who
conspires, even if without harm done, against Patriarch and
King, for their death, or dishonour, he shall die the death." And
on the same day Dena Kabte returned for he had during that
time been taken by the men of Gomar. And on the 21st there
was council taken with Ras Khaylu, he robed Ras Khaylu with a
purple linen robe 1 and reconciled him with the men of Gojam:
and Roge died suffering from Epi (sic) 2 and with blessings left a
legacy to Ras Khaylu that it might be called the " Glory of the
House" by law, and Ras Khaylu was pleased.
On the 22nd the Negus rose from Dubani and stayed
at Ashra, but Ras Khaylu and Dajazmach Adgah left their
positions. And on the 23rd the Negus rose from there and
stayed at Kelti, the excuse he gave for his starting on the
Sabbath being that the country might not be destroyed nor the
people disturbed, as is written in the Gospel: The Sabbath
was made for man, not man for the Sabbath. And on the 29th
the Negus rose from that place and stayed at Chaqa River.
And he heard that Echage Henoch was dead and Fanta his
servant was put in chains as was proper. On the 25th the
Negus arose from there and stayed at Achara, and Azaj Kabte
returned among the judges and the people of the country
and the priests received the Negus with jubilation. On the 464 a
26th the Negus arose from thence and stayed at Sarweha,
and Yashalaqe Walda Sellase came from Gajge. On the 29th
the Negus rose from there and stayed at Barcha and men
who came from Gondar met him. And there was no food to
be got nor head of corn on the whole journey for the Negus
= purple. 2 Epi >tA." error for Epilepsis or perhaps WftTA* Enpaupe,
elephantiasis, a not uncommon complaint in Abyssinia.
[262]
was punishing his troops. And on the 28th the Negus rose
from there and stayed at Robit over against Gondar and the
'Aqabe Sa'at Abeselom and the commanders and the priests
came out to meet him on the road and there was great
rejoicing. And the Negus came into the reception hall and he
relieved the Dajazmach Wasan of his term of imprisonment
and the Queen also coming they stayed among them with great
rejoicings. And guns were received that Dajazmach Gadalu
sent him. This concludes the history of the expedition into
the land of Mecha, praise be to God for ever and ever. Amen.
The Negus arriving at the city spent the summer season
in safety only doing works of penitence : for he was freed with
Dajazmach Bakatu in the matter of Balambaras Gualej. But
Balambaras Gualej had taken refuge at Waldebba, the Negus
having dismissed him so as to rejoice the heart of Dajaz-
mach Baqatu. That spring an Arab 1 came from the town of
Senaar and he presented the Negus with gifts of many asses
and horses. Another Arab came and made gifts to the King
and the King gave him decorations in return. Dajazmach
Gadelu came this spring for the Negus was kind to him and
gave him in addition to his command of Dajazmach that dignity
over Walqayt, presenting him with a robe of honour and
sending him to his territory. And the Negus received visits
of the priests. In the month of Genbot, news came how
Dajazmach Kabte was ill and the Negus was not only much
distressed but he summoned the 'Aqabayan (guardians) of
medicine (the head physicians) and sent them to him. And
after guns had been fired 2 they heard that Dajazmach Baqatu
had died and it caused great sorrow not only to the Negus but
464 b to the Negus's household. And they shaved his head and dressed
him in cloth of goat hair, and they mourned as King David
mourned for his beloved Jonathan. At that time there came
to the Negus a rumour saying that Kenfu Adam was coming
from Setya and Andayl Lanacho the Fitfuvrfiri of Dajazmach
Adagah seized him. And hearing this on the 6th of Sane ( = 7th
1 Vidt> Appendix. 2 It is customary to fire guns \\licu :i num dies.
[26 3 ]
June) on Tuesday after the 6th hour Negus Takla Giy orgis started
from Gondar and went out followed by the chiefs and officers.
These were they the chiefs Liqe Khaylu, his brother and Liqe
lyo'ekes, of the left wing, and Fitawrari Yasellase Barya friend
of the King, Dajazmach Gabra lyasus, Qaiiyazmach Bakaffa,
Garasmach Walda Abib, Balambaras Gualej, Nagadras Ya-
lemtu, Basha lyasu, Affa Negus Wase, Azaj Kabte, Ligaba
Walda Giyorgis, Asalafi Khaylu, Azmach Walda Dawit, Yasha-
laqa Mitar, Yashalaqa Butuel, Yashalaqa Waldu, Yashalaqa
Kabte, Yashalaqa Yabo Barya, Yashalaqa Guragul, Yashalaqa
Aderu, Ras Ayadar also, and Kantiba Adegoaychaw, he left in
the city, and the prisoners that had been taken when they were
shut up, were not allowed out. The Negus brought with him
Aderu Khaylu, and on the same day he stayed at Fantar. But
Qis Atse Kabte, and Alaqa Zafaru and Malek Tsahay Robe'am
stayed with the Negus to bid farewell, and on the same day
Bajrond Fanu'el was kicked by his horse. He returned to-
wards Gondar and Gera came from Mecha. Then there came
the officers that had not gone out with the Negus for among
them there is no sedition, when the Negus sent a herald pro-
claiming "Assemble on Thursday." And when he heard of the
great perfidy (rebellion) of Kanfu, he started forth on (the 3rd
day) Tuesday, for indeed there is no remissness in the Negus.
For God when he saw a just king he called him just, when
he saw the great sins of the people, he caused a deluge of
water for 100 years after. He spoke saying, "Let a deluge 465 a
come for 120 years." We will now return to what we said at
the beginning. On the 7th the Negus rose from Fantar and
stayed at Wayn Arab ; Mel'aka Tsahay Roba'am and Qis
Atse Kabte and Alaqa Zafaru returned, and Liqe lyo'ekes
went to Balasa. Blattengeta Kalu and Azaj Danfa came
while both were very ill. And on the 8th Sane the Negus
rose from Wayn Arab and rested at Ferqa. Alaqa Gabru
came the 3rd hour, since he was much grieved at being
separated from his Lord two hours, for he was much loved
of his Lord, as John the Evangelist was, and at the 6th hour
[26 4 ]
Liqe Maqwasa Kaui'u and Garannacfa Walda Selasse and
Kantiba Yawestu, and Nagfulras Asahel and Azaj Zawedu.
And on the 9th the Negus rose from Ferqa and when he
arrived at Amge, Dajazmach Hezeqeyas came, and he heard
from a merchant saying that Dajazmach Adegeh and Fitawrari
Ikonyan had defeated Kenfu Adam and Andayl who had got
away out of prison was taken, and he brought him to Nacho;
and many were put to death. And again the attendant
of Aslafe Khaylu came bringing the truthful account of the
victory. And he reported it to the Negus, and the Negus was
much pleased and gave thanks to God saying " The image of
God hath been always before me, for he is on my right hand,
so that it be not shaken. For this is my heart rejoiced and
my tongue is loosened " ; and after this Khaylu son of the Affa
Negus Wase came from Begameder, for he was travelling by
order of the Negus. And Zalan came at the same hour,
skipping like a goat. And presents of bullocks were made
to the Negus. And when each youth had received a little
grass from the master of the country for his house, the Negus
made a present of clothes to the youth for the master of
the house. On the same day the Negus stayed at Awara
465bMasarya. And Azaj Teku came and Bajrond Zena Gabre'el
and Bajrond Nablis and many soldiers. And on the 10th day
he rested there. And many officers of state came and soldiers
and warriors, the owner of the village bringing a great
quantity of food. And on the llth he reposed there and
Alaqa Zena came, and Alaqa Sahelu of Walda Neguadguad.
And the reason of their retiring was because they utterly
refused them (to go) saying, " What is the use of being guards
of priests, if we have to go on raiding expeditions, like the
guards of the army twice in one year." And on account of
this they came and gathered together, many of their guards
remaining behind. The same day many soldiers came. On
the 12th he rested there because it was the feast (?) of the
Archangel Mikael. And on that day came many officers
but the Negus spent the time hearing speech and examining
[ 2 6 5 ]
disputes among the priests of the island. And on the 13th the
Negus rose from there, and filled up his supply of water and
stopped at Gugebe. And on the 14th the Negus rose from
there and stopped at Galda. Then Azaj Y'akob came and
afterwards blood-letters 1 (surgeons) came, and that there
might be witnesses (?) Dajazmach Hezeqeyas stayed, for the
operation 2 as he was suffering from illness. On the 15th they
went from there and stayed on the Abay and Adgeh, and
Fitawrari Ikonyan and Garazmach Adyam and Agaz Yabis
Hunafia came. And the Picture from Debra Maryam arrived
and on the 16th he left Kantiba Kaiifu and the Negus rose
from there. And Kafiazmach Sahelu came and Azaj Khaylu
and on the same day the Negus started from Achabar. And
on the 17th the Negus left there and he pulled down the
houses of Kenfu (?) that had been built with the fifth 3 that they
might serve for timber for the Church. What was left, he
burnt; he camped there, and on the 18th he marched thence
and arrived at the River Abay, and found it in flood (full)
and many animals were drowned. On the same day they
killed many Galla peasants, capturing much booty, men and 466 a
animals. But the Negus was much grieved and he sent a herald
to proclaim that the plunder should be restored. Evening
coming on Balambaras Ramekha came and Teha his son and
Bajrond Adera Gabre'el and Logo his son, and Gajan his
daughter, but the Negus camped on the bank of the Abay that
the people might not be harmed. And on the 19th the Negus
marched out from there and crossed the River Abay, by the
good advice of another, on wheels. On the same day Maleaka
Tsahay Robe'am, Alaqa Feqru Wagurati, and his friend Wago-
shye, Nagadras Walda Busa, Azaj Zekru, Azaj Wadaju and
many troops arrived, and the Negus flogged many who
brought bullocks. On the 28th the Negus started out and
Amharic from pmi Ge'ez fe<;x. Guidi, loc. cit,, gives f<jm and fefii, 263, 4.
2 Operation of blood-letting.
3 W ^?* Ammiste'yya the fifth part of the produce of a property which goes to the
proprietor, four-fifths going to the cultivator.
w. B. 34
[266]
camped at Dangela and on the following day the Wednesday
he reposed there, and a messenger came there from Balya
who reported that Kanfu Adam had been captured. The
same day Gaberye came and many people of Lasta. And
evening coming on Gerazmach Walda Abeh went out towards
Gondar, and Azaj Dancfu Balya: and the day following the
Negus marched out and camped at Adabe. And he sent
messengers into his territory and Balambaras Ramekha
returned. On the 23rd the Negus rose and camped at
Ambasa Gama, and Gerazmach Sandaqe came and people
of Waransha, and Lasta and Kanesa and Waraq Saqala
(Golden Cross) and Liqe lyo'akes and many troops. On the
25th he reposed there and Gabra Sellase came and Gabra
Hywat from the servants of the King's household and they laid
down the trophies. The next day Kenfu came and Wand
Afrash having killed some Shankala they cast down the
trophies again, Priests came of Narga Selasse and he sent
them a herald. And on the 26th Priests of Daga came
bringing with them the bones of Zar'a Ya'ekob the just king,
that was called Constantinos and so they came after 330 years,
and it seemed the will of God that this blessing should be
upon the King of Kings, Takla Giyorgis. But the Negus sent
466 b a herald to them, saying "All those who take sanctuary with
the bones of the Great Zar'a Ya'ekob the just king, and
Stephen the Martyr, we will have mercy on all evil doers and
rebels. And let Daga be for the abode of the Abun and
Echage and ' Quoratsa ' (Surgeon ?), and let the whole number
of those (bones?) that had been taken away be restored to
them."
On the 28th came Kanfu Adam, Ba'eda Nana of Basya,
and many powerful men of Mecha, whom he had made prisoners,
came with him, then they bore stones 1 and they fell down
before the Negus. And when he saw that he marvelled and
gave praise to God, saying "Praise God with a new song,
praised be he in the congregation of his just ones. Let Israel
1 I.e. carried stones on their shoulders as mark of submission.
[26;]
rejoice in him who made them, and the children of Sion be
joyful in their King" (Ps. cxlix to the end.) And after that
Liqe Khaylu of the left (wing) stood up to be punished in
the Negus's presence, for the Azaj that was present among
them punished them on account of their crimes; while they
proclaimed aloud, saying "We deserve to die, for we have
committed (the crime of) rebellion." So the judges and
the Negus gave judgment in these words, "They are worthy
of death." And since they committed crime of rebellion, he
proclaimed that it was useless for them to cry out. They
groaned but groans were of no avail. And when the Negus saw
that, his heart softened as was his wont and he was touched
with pity at their being put to death so he gave orders, saying,
"Let Kassa Kenfu and Eleyas Amaljen, and Ohole Kiros,
and Khaylu Waraiia, repent by having their feet cut off that
it may be a warning to their posterity that may come (after
them)." As for Kenfu Adam and Andayl, he commanded
that they should remain in chains with Adera Khaylu, but
on Wasan Sagad and Chalema, as they were staying with
Kenfu, he had mercy and pardoned them. And on the 29th
the Negus marched out from there and camped at Sankera.
But Dajazmach Adegah and Fitawrari Ikonyan and their
officers, returned and went to Gondar, and Azaj Teku and
Bajrond Zena Gabre'el made preparations, and at evening the
Negus had the bones of Zar'a Ya'eqob the Negus brought to
his tent, and looked upon them in admiration and wrapped
them in purple and fine drapery 1 . On the 30th of Sane, the 467 a
Negus went out from thence and camped at Bomba, for the
(bones of) Zar'a Ya'eqob were restored to Daga. On the
1st of Hamle the Negus rose from that place and many
men and women of the place seized his hand with jubila-
tion saying, " What sedition ! Kenfu has gone off and fled,"
they shouted "What a crime 2 ! Down with rebellion!" On
1 ft'Vi*T r < fr. rt.tf'X'V 1 Synnada, town in Phrygia, Dill. Lex.
2 Amharic, except the Ge'ez word ^009 \ which is from an old form of verb h<nm >
to rebel.
[268]
the same day the Negus camped at Galemata Warqa, and
there came from Gondar the princess Walata Abo, the
sister of the Negus, as he was going towards Meta Dajaz-
mach Adegah and with him came Garazmach Walda Abeb
and princess Waleta Fekr, and many who were sent from
the principal towns. The next day, the Sunday, he re-
posed there, and the Priests of Quesquam, of Tomara
came and had rejoicings in the presence of the Negus. On
the 3rd the Negus rose from there and camped at Babakha.
and a great crowd of men and priests from the country
round came at that time of festivity and song 1 , to give
him a reception, and that day the Negus camped at
Barcha ; and when they went out on the journey there was no
grass received or wood from the peasants, so that the Negus
punished them. And on the 5th the Negus went out from
thence and was received by the youths and priests and he
camped at Kobit: and on the 6th, Thursday, the Negus
started thence and came into the Royal audience hall with
rejoicing and great festivity, singing the Psalms of David, and
he said, " When they go they went into the country weeping,
and bearing seed, but when they returned home they came
rejoicing, and carrying their sheaves with them " (Ps. cxxvi. 0).
Then the Negus commanded them to cut off the right
hand and the left foot of Andayl and they were so cut off.
And the Negus coming sent to Kenfu Adam, and Adera
Khaylu saying " You deserve it. Finish with your penitence,
for you shall have a severe sentence," and after a little while
the Negus meted out punishment to Kenfu Adam and Adera
Khaylu, and he put out their eyes having mercifully remitted
their death sentence. For he was a merciful and kind-hearted
H;TI. man. And after the rains the Negus continued in good health.
And on the 10th Nahase the Negus ordered the Abun to bring'
the Tabot of Fasiladas into the house of Este Galawdewos and
joined with it the Tabot of Dabra Tabor and the Tabot of
Hanna and Eyaqlm, and the Tabot of Abraham and Yshaq
chant, canticle, also instrument of music.
[26 9 ]
and Ya'eqob. And on the same day he sent a herald out to
proclaim " From this time forward let all fees from the priests
cease that were received by the Chiefs and Bishops, and let
the Tabots be consecrated without fees." Then he said, " We
have given our provinces (districts) which are called Daqua,
and Quabeta, and Guinter to be the property of the priests of
Debra Tabor." This pronouncement the Negus established
under pain of excommunication, by the mouth of the Abuna
Yusab, and Echage Tesfa, and during that winter at Agata,
e Ali came to Begameder, and the Negus hearing of this sent
to 'Ali saying, " Unless you come before us, know that I will
wreak a severe vengeance on you." Hearing this message
of the Negus, C AH sent to the Negus saying " If indeed it is
your will, I will come before you." And on the 17th he laid
hands on Azaj Gabru when he was about to play the traitor
upon him. And on that day Dajazmach Gadeta came be-
fore the Negus from Walqayt. A short while after, 'Ali came
before the Negus and he was invested with the office of
Balambaras, and decorated by the hand of the Negus. On
the 6th of Khedar, the Negus had the Tabot of Debra Metmaq
(Baptist) brought to his tent at Chafera Meda, because the
building was not completed.
*%***#**
And after this we will relate the history of the campaign in
Wallo and Wechale of the King of Kings, Takla Giyorgis, the
new Alexander, who showed his prowess by land and sea, whom
the Holy Ghost has blest, like Jeremias in the womb, Priest as
well as King. Amen.
In the year 7500 1 of the world 1777 year of mercy, the 4th
year of his reign, of Luke the Evangelist on the 7th of Khedar,
on the night of Thursday, after the 6th hour, the King of
Kings Takla Giyorgis, whose throne name was Feqr Sagad,
went out from Gondar, and camped at Tsada; Ras Ayadars he 468 a
left at Gondar so that he might build the Church of our Lady
1 Error for 7275. The year of mercy given (1777) makes 1777 + 7 = 1784. This, however,
is at variance with the date on p. 342, and being the year of Luke is probably 1782.
[2/0]
the Holy Virgin, Mary the Mother of God, which was called
Debra Metmaq. Semen Aderu however was invested with the
office of Kantiba and returned ; on that day there remained
with the Negus, Blattengeta Gualej and Garazmach Adyam,
Balambaras Ali, Dajazmach Gadelu, Azaj Zena Gabre'el, Alaja
Gabru, the writer of this history, Affa Negus Wase, Azmach
Walda Dawit, Ligaba Walda Giyorgis, Yashalaqa Kabte, Yas-
halaqa Asagad, who was himself Gashajagre (a shield-bearer) \
Yashalaqa Wadena Kabte, Sega Malekafia, and many attendants
of the Negus whom he had invested and decorated.
And of the judges, Liqe Gabru of the right (wing) and Liqe
lyo'akes, and Azaj Wadaj, and on the following day the 8th
Khedar, Qis Atse Kabte came from Gondar, to bid him adieu.
And the Negus marched out from Tsada and camped at Guaraba,
and Qis Atse Kabte returned, Mel'ek Berhanat Zafaru and
Alaqa Zena Zaba'ata and Alaqa Fequr Egzi'e, and Alaqa Gabra
Kedan, and Alaqa Libaryos, for they came to bid farewell, and
Mel'ek Tsahay Robe'am, but Mel'ek Berhanat Kherut and
many judges he turned back at Fantur and Azaj Danefu
came, for he had remained to take physic, as he was suffering
much, by reason that he was parted from his master, for he
loved him as a son. Afterwards Mel'ek Tsahay Nahud came
to bid him farewell, and on the following day the 9th the
Negus marched from Goraba and camped at Enferaz and
Mel'ek Tsahay Nahud the attendant on the King, and Alaqa
Sahelu, having been received were sent back. And on that
day Azaj Ya'eqob came and on the following day the 10th
468 b he reposed there. Many officers came and priests with the
Kuer'ata Re'su. Afterwards Dajazmach lyasu came and Nega-
dras Yalimtu, and Azaj Kedan, Yashalaqa Mitar and on the
following day the llth he reposed there, and the Negus went
out to Amba Maryam and returned at the 3rd hour with
banners and kettle drums and a large force. The next day
the 12th of Khedar he rested and Azaj Kenfu of Tarasamba
and Azaj Kenfu Elfana came, and next day the Kith the
1 Amharic.
[271]
Negus inarched from Emferaz and camped at Qaroda on
a hill. Here he sent out a herald to say, " Everyone who has
taken refuge (taken sanctuary) at Debra Metsrakha shall be
pardoned, for the Negus seeks cause for pardon, as he was
its founder." Afterwards it was proclaimed " We have given the
country to Liqe Gabru which our brother the Negus gave."
And a second proclamation was made, " Whosoever shall take
food, or pluck an ear of corn (f* t( fr} I shall visit with severe
punishment." There were many priests at that moment, who
gave him a reception with songs and sweet music. On the 15th
the Negus marched from Amad Bor and camped at Tsaguer.
And Liqe Khaylu came, of the left wing, and Yashalaqa
Yabisahunana who was a Dajazmach and many people ; on the
16th the Negus brought Alaqa Gabru to his tent and he rested
there and returned in the evening ; and on the 17th on Sunday
he reposed there. Nagadras Yamaryambarya came and after
came Azaj Walda Abib and Liqa Guba'e Zena, for he was
delayed at Guenter suffering on account of his fasting.
On the 18th news was brought from Eas Khaylu, and on
the 19th Ras Khaylu and with him Fitawrari Ikonyan came
and chiefs and the Negus stayed for food and on the same
day Azaj Khaylu came. On the 20th the Negus stayed and
held a court of justice, and restored territory and goods that
had been taken away, and gave a flogging to those who had
taken them away. He struck one of his servants because he 469 a
altered his orders. On the same day Dajazmach Adegah
came, and with him Eshete Khaylu; on the 21st Dajazmach
Adegah and Fitawrari Ikonyan went on in advance, but
the Negus stayed with his sister Princess Waleta Abo and
Waleta Fequr. The Negus inflicted punishment on all who
had taken food and ears of corn from the peasants even
to the grass (thatch) of the houses and seizing Aslafe Yaba
Barya had him up before him. When however (he found) that
they who took the things were very badly in want of food,
he repented, and gave secret orders that they should not be
punished severely but lightly, that the men might be warned.
[2/2]
On the 22nd Yashalaqa Eshati came, Yashalaqa of Lasta, and
Asalafe Walda Aragawi the Negus receiving them in his tent.
A great number of troops came in. On the 23rd the Negus
marched from Tseguer and camped at Waher and Dajazmach
lyasu made a present of show bread 1 . And the Negus put up
his tent of scarlet cloth, having a silver mast 2 that gave light
like a morning star. And he had a wonderful cross in the
likeness of the Holy Trinity, as on that day every work done
was with the sign of the cross, and they made on their shields
of iron a sign of the cross as was done in the time of the just
King of Constantinople, and that shows how near allied is the
destruction of the pagans and the salvation of the faithful.
And on that day Ras Khaylu presented the Negus with many
mules. On the 24th the Negus issued an admonition and
called together the people of Gojam and the people of Damot,
but some wrangled, some saying: " I am first," and others, " I am
first." And the Negus hearing this said to them, " Go away, eat
your food, and some other day demand of me your rights once
again." And he said this to the Chiefs and the sons of Chawa
469 band the picked troops 3 . And on the 25th of Sane, the Negus
marched from Qaher and camped at Kemer Dangya and on the
26th the Negus marched out from Kemer Dangya and camped
at Mashalamya, where the priests of Zur Amba gave him a recep-
tion, and the Negus invited one of the priests. On the 27th the
Negus left Mashalamya and camped at Wecha by himself; and
Liqe Khaylu of the left wing came, and Yashalaqa Guangul who
was Yashalaqa of Tigre, and on the 28th the Negus left and
descended below on foot, and stayed at Bet Meda, and men
were killed and animals by (falling down) the precipice. On
the 29th the Negus left Bet Meda and camped at Chet Weha.
There he heard of the death of Qis Atse Keflu, and Dajazmach
Kassa. On the 30th the Negus went from Chat Weha and
1 f nxTr i Wg> a small cakes of bread used in presentations.
'"' rtV54>! a mast surmounted by a cross and bearing the royal banner. Turkish and
Arabic (from the Persian) JfjUw.
3 (chcfra), name of a corps.
[273]
camped at Ancham. This was the end of the month of Khedar;
the first day of (month of) Takhsas was Tuesday and he rested
there. Then he sent Warare towards Wadela, for the men of
Wadela that winter had conspired together with rebels. And
on the same day the Princess Mentewadad, mother of Dajazmach
Baqatu, and Princess Yaweb Dar also came. On the 2nd,
Dajazmach Kassa sent many bullocks to the Negus and he
brought in bread and tribute of mes 1 and wood.
On the same day came Azaj Zakeru with many men of
Gondar and so the Negus showed his favour to Dajazmach
Kassa with a gold head-piece, with a caftan, and a robe of
honour. And he sent a herald to announce "that he had
bestowed on Kassa the governorship of Begameder and Lasta,"
he remembered the benefits he had received from the son of
Dajazmach Baqatu, being one not to forget a benefit, nor to
remember an injury. And on the 4th the Negus rested there.
And on the 5th the Negus left Anchem and camped at Yanaja,
and on the (5th the Negus left Yanaja and camped at Beta Hor,
and on the 7th he rested again, and he founded a town there.
On the 9th the Negus sent to Dajazmach Adegah, that he would 470 a
receive the Dajazmach Bato, for the (latter) sent word that " He
had sent everything due to the Negus." On the same day the
Negus invested Asalafe Bertu Saw, Intelligence messenger; and
Dajazmach Bato came, and on the llth the Daraba Bet from
Gondar. On the 12th the Negus sent a herald to announce
that every man of Wechale and Wollo should follow Dajazmach
Bato, Dajazmach Walda Gabre'el, and everyone who followed
him should be trained, and ask no questions. And on the 13th
the Negus decorated Dajazmach Bato on account of his exploits.
And on the 14th the Negus sent Dajazmach Bato to his pro-
vince. On the 15th Dajazmach Kassa came and camped at
Beta town. On the 16th Dajazmach Kassa came to the council
and on the 17th Dajazmach Dori came there, many being
present there. Asalafe Warqe and Khaylu came to receive
them for they had fled from a fight with Galla. And on the
1 TLft an unfermented grape juice, must.
w. B.
35
[274]
18th, Jan Tserar Birali Wagelmo came with many men from
Yaju and Basal. And they cast down Walda Sellase the rebel
before the Negus along with many other rebels. And Azaj
Ya'eqob rose and argued before the Negus and judgement was
given and the sentence was death. But the Negus showed
more tolerance and put them in chains, for he did not favour
death as punishment for rebels, but rather their conversion
and turning away with repentance. And on that day the Negus
gave a feast to Dajazmach Dori and his men. And on the
20th Dori Tale gave the Negus a goat with three legs, which
shows how pagan sinners lessen and lower authority, for that
goat was a type (symbol) of the sinner. And on the 21st the
Negus sent forth a herald to proclaim that no detachment of
troops should go towards Inaja. And on the 22nd, in the evening,
the Negus called to Liqa Guba'e Zena and Alaqa Gabru, to
confer with him on spiritual matters, for they were much beloved
470 b by him. And drawing near to him they said to him, "O King,
if we have found favour in thy sight, we have a word to address
thee, some information to give." And the Negus answered,
"Speak w r hat you have to tell me." Then said Liqa Guba'e
Zena and Alaqa Gabru, " The men do not speak well to us, and
they are unwilling to cross the river Jata and refuse to follow
us to another country." The King on hearing this was much
angered, but rebuked them tenderly, even as our Lord reproved
Peter when he said, " Oh thou of little faith, what maketh thee
afraid," when he saw him doubting and afraid when they went
with him upon the sea. He (the King) said to them, "Why do you
(who are) priests speak thus ? Does (the ordinary) man know
what is good and evil ? If he does know, he knows it of himself
(by his own gifts) and, if he lies, it is by reason of this that he
is himself a liar." David indeed said, "I said in my foolishness,
all men are liars," and in his mouth we shall hear the destruc-
tion of the Christian fathers and dispersal of the sheep of
Christ. Did you not hear what our Lord said to those faithful
ones? "On him be praise in the Holy Gospel, the Good Shepherd
goes back to seek his sheep. He shall give us power to bear
[275]
the cold of night and the heat of the day, to bear the blows
upon our backs, and smitings on our cheeks, until there is no
more sin." And hearing this, Liqa Guba'e Zena and Alaqa
Gabru went off to their lands, saying, " May the will of God be
done." And on the 23rd the Negus ordered a feast for Jantseray
Birale with his people. On the 24th the Negus reconciled
Dajazmach Dori with Dajazmach Adegah ; for an enmity existed
between them formerly. The Negus sent a herald to proclaim,
"We have given to Balambaras AH all his province that he
previously held. On the 25th men came, sent by the Abuna 471 a
Yosab, bringing Holy Unction. And on the 26th Tarbenos
Khaylu went away to his country because he was ill, and
on the way he was murdered by attendants of Dajazmach
Gadelu on account of a trifling dispute. On the same day a
second fight took place at the Negus's city: and the Negus
punished those who stirred up the conflict ; some of them were
flogged and some put in chains. On the 27th came men, sent
by the Echage. And on the 28th Blattengeta Kalu came,
bringing bullocks and honey and presented them to the Negus.
On the 29th, this being the Great Feast of the Nativity, the
Negus gave the bullocks to the chiefs and judges and princesses,
and to all the people. And on the 30th the Negus reposed by
himself. This is the end of the month Takhsas. And on the
1st of Ter, Aslafe Tekla came from Tigre and with him and his
attendant, of a favourable reputation, a man of good works,
and an intelligent counsellor, and an honoured friend of the
Negus, Kanasmach Yasellase Barya. And they reported the
arrival of Dajazmach Walda Gabre'el to the Negus. On the
2nd the Negus spent the time with his chiefs in council, and on
the 3rd messengers came from the Etege Waras Ayadadar.
And on the 4th the Negus took repose and heard what the
messengers had to report. And on the 5th the Negus sent
a herald to announce to the son of Ras Goshu, " Let judgement
be confirmed 1 ."
On the 6th the Negus reposed alone, and on the 7th the
1 Amharic, lit. the judgement or sentence is enough.
[276]
Negus put himself under medical treatment. And on the 8th
an attendant of the Negus came who had gone out and brought
a mule of Dajazmach Walda Gabra'el. On the 9th the Negus
rested to hear the report of Jantsaray Birale and Balambaras
Ali ancl on the 10th the Negus went early to the Church with
some men. And he returned thence at the Oth hour. On the
llth which was the great feast of the Baptism (Epiphany) the
Negus rested with his chiefs. And on the 12th the Negus
slaughtered the bullocks which Ras Khaylu had given him and
stayed with him and Dajazmach Adegah and Fitawrari Ikonyan.
471 b And on the same day the Negus decorated with a golden head-
piece Fitawrari Ay dan, Shum of Dakhna. And on the 13th the
Negus stayed alone. On the 14th the Negus was not acces-
sible, and on the 15th no one came except the children of
the household. On the 16th the Negus commanded the judges
and the Affa Negus Wase to hear the plaints of the litigants
at the door of the Negus's tent. On the 17th Yalaw Aygar,
one whom the Negus had ordered to Gondar, brought a
saddle 1 for the Negus of gold, that shone like lightning, such
as has never been made before for other kings. And with
him came Priests that had been sent by Mal'aka Berhanat
Zafaru bearing the Tabot of the Holy Trinity and the Tabot of
the Abuna Takla Haymanot, and with him came those sent by
Qls Atse Kabte bringing the martyrdom of Abuna Takla Hay-
manot, and the picture of Our Lady with the picture of Abuna
Takla Haymanot painted on a silver tablet, and gave it to the
Negus. Afterwards came men sent by Ras Ayadar. And on
the 18th there was mourning in the town because of the death
from illness of Adera Wald Alu Fasil and Abran Gadam
attendant of Ras Khaylu. On the 19th the Negus was in
retirement. On the 20th Abba Walda Hawaryat came and
Abdalla. And they reported to the Negus that Dajazmach
Walda Gabra'el was near and on the 21st the latter camped
at the Negus's town of Tega and the Negus sent him to Aslafe
Mudekhen. And on the evening coming on, the noise of shots
Ainliiiric, modern spelling is a
[277]
was heard, but his coming was not (inspired by) good intentions
or affection. If indeed the will of God had not brought him
and the work of Qaiiasmach Yasellase Barya the favourite
of the Negus, he would not have come before. He did not
give tribute as he was bound to the Negus. But the Negus
redoubled his favours in accordance with what the Book
teaches "Return not evil for evil, but evil with good." On
the 22nd Dajazmach Walda Gabra'el came with Qanasmach 472 a
Yasellase Barya a friend of the Negus. And Dajazmach Walda
Gabra'el on his arrival presented to the Negus the son of his
brother saying, "Behold the brother of thy Son the King of
Kings, Tebab Sagad, Takla Haymanot whom Ras Mika'el gave
in charge to my father when he refused to reign over the
country." The Negus was grieved at the recollection of the
death of his brother, but he was delighted to look upon
the face of the son of Abeto Gabra Mudekhen, and after that
he ordered a table to be set and a banquet for Dajazmach
Walda Gabre'el with the Negus. And he made him many gifts
of guns and shields of silver, and cups of gold besides. And he
gave a bird that came and spoke (like a man) with a human
voice, that bird too was endowed with reason to come to the
King to help him, the Dove of Noah and of our Blessed Lady
the Virgin Mary, Mary the Mother of God. On the 24th
the Negus sent Ras Khaylu and Fitawrari Ikonyan in the
vanguard. And on the 25th the Negus sent away Dajaz-
mach Adegah to Ras Khaylu and Fitawrari Ikonyan, and
he sent Abeto Gabra Madekhen to Wakhni with Bajrond
Hezeqeyas and Qanasmach Ya Maryam Barya and sent away all
those that had been sent from Gondar. He sent a herald round
to the Neguses and Abuna Yosab and the Echage Tasfa, and
'Aqabe Sa'at Abeselem and Ras Ayadar, and all the priests and
chief priests he sent a royal rescript " Behold, when we heard
of the destruction of the Churches and the captivity of the
faithful and all that great breaking up of our Tabots in Makhtse
and Mafatsch by the hands of pagans, I was fired with spiritual
indignation. Even as David said ' The zeal of thy house con-
[2 7 8]
sumes me,' and we went out to make war upon the heathens.
But in our going forth we trust not in the number of soldiers,
or strength of our horses, for a King is not saved by numbers
of soldiers, and horses are a snare they will not deliver him."
472 b But we trust in your prayers. Now therefore pray for us, as the
men of Jerusalem prayed for King Herqal. And our Abuna
Pantaleon for Kaleb the Negus of Ethiopia, when Finehas
the traitor abandoned the Christian King 1 . Ye know what the
Book says of Nabukadratsar 2 , before he became a prisoner, but
his followers said "Pray for the King 3 ." " Mourn for me among
Kings, for Rebeqii mourned for Ya'eqob and Ya'eqob mourned
for Ye'osef and Our Lady mourned for her only son," and this
letter he sent afterwards. The Negus has not been given sleep
to his eyes nor slumber to his eyelids, nor rest to his cheeks,
but he stays all the night praying like his father David, and
saying "Why hast thou oh Lord abandoned us for ever?" "Why
doth thy anger smoke against the sheep of thy pasture ? Re-
member thy congregation that thou hast made (purchased) of
old. For like the tree of the plain they have cut down with an
axe the gate posts and they have burned thy sanctuary with
fire 4 . But from now vengeance shall be taken for the blood of
thy servants that has been shed. The cries of these prisoners
shall rise before thee, and as thy arms shall be strong thou
shalt have pity on these murdered children, but before they
harvested the vintage thou didst bring them out of Egypt, thou
didst place thy people and established them." And repeating
many other prayers, the Negus camped that night. And on the
20th before the setting of the Sun, the Negus rose from his
house ardent as a fire, and he shone like a lamp, and the crown
on his head was like the moon, and Bajrond Aytldar followed
behind him at hand. His shield besides was of silver that
glittered like the sun. His swift horses moving (like animals
flying) as if beasts with wings followed behind. There was too
1 Vide, Appendix : Kaleb. 2 Nebukadrezzar.
3 "Say prayers for the life uf King Nelmkadnezzar, etc." (Baruch i. 11).
4 Ps. Ixxiv. 1, -J.
[2/9]
a lamb with a heavy horn that followed him, and the lamb
following, let it be known that a lamb of redemption and sacri-
fiee followed the Negus. Above was the power of our Lord
and Saviour Jesus Christ to help him, and in front marehed 473 a
Liqa Guba'e Zena, and Alaqa Gabru with the Tabot of the
Holy Trinity, and the Tabot of Abuna Takla Haynianot and
the picture of our Lord, glory be to him, viz. the "Kuer'ata
Re'su" (picture represented the striking on the head of Christ).
Alaqa Maryam Barya was there, as we have said, all the soldiers
and weapons of the Negus, and all the collection of papers.
Having completed the courtyard of the house of the Hor 1 , the
Negus descended below to Jita on foot as was fitting saying,
" Behold thy law is a lamp to my feet and a light to my way " (Ps.
cxix. 105). After that he said "Arise and receive me and show
thou art the Lord God of the mighty ones, the King of Israel,"
and on the same day the Negus camped in the land of Shagua of
Dawnt, and many men and animals were killed over a precipice.
Dagena was in Tigre (?), but Dajazmach Kassa he left at Bega-
medr. And when the men of Chale and Wollo and Wataloma
heard that the King had left his house and was on the march,
a great panic fell upon them and they were seized with fear
and terror. And they suffered there as those that are in the
pangs of labour. The men of Wollo went, out of their great
terror, unto the better educated and more experienced among
them, and clamoured aloud, saying, " Woe to us ! alas for us !
for the terrible Negus has come upon us with a double edged
sword in his hand to execute vengeance among the people.
Woe is ours ! Alas for us ! For the Negus has come upon us.
Blessed is he who will take our children and hide them among
the rocks. Woe is ours ! Alas for us ! for the mighty lion of
the line of Judah and the seed of David has come to us, he will
break our bones and burn our marrow " ; and hearing this the
men of leading and experience answered, "Why are ye troubled
in your hearts, children, do ye seem to be as those who can rise
and stand up against a powerful King. Can a reed stand up
1 /MIi Hor (Bazen ?) was one of the officials of the law. T. Guidi, loc. cit., 682.
[280]
against fire ? or a goat against a leopard ? or a bullock against
a lion ? We shall hear from our young ones how the King of
the Christians conies, and there dispenses justice to the earth,
473 b and judges the world and the peoples with justice. If you seek
your safety, take your bullocks and go to his tent, fall down
before the Negus beneath his feet." And the men of Wollo
hearing this said : " This is good counsel. Behold we will go
before the mighty Negus and come before his face in confidence,
and in the language of the Galla we will acclaim him, and we
will weep before Takla Giyorgis our King, for he is our Lord."
They approved their speech 1 and ratified this counsel of the
men of Wollo. We will now return to what we said above. On
the 27th he rested there and deprived Walda Gabra'el of a
strong amba (fortress) because the men of the amba had not
sent presents to the Negus, if indeed he had not refused the
pardon of the King for not leaving any firewood 2 . And on the
28th the Negus marched from Shagua and descended below to
Shelu on foot, both men and animals lost their lives and the Negus
was much grieved here seeing the loss of Christians through
the heathens, and then of the destruction of his people down
the precipice, that he had not abandoned the campaign. And
on the same day the Negus camped on the (river) Bashelo and
on the 29th he rested there because it was the feast of our Lord.
And on the 30th the Negus marched from the Bashelo and
camped at Shagua in Amhara. Here ends the month of Ter.
And on the 1st of Yakatit on Thursday the Negus went
from Shagua and camped at Sadi Ambasa, and some soldiers
were killed by the people of the country. And Dajazmach
Bato sent bullocks and bread and much wine (" must," vinum
facticium, Dill.) to the Negus. On the 2nd the Negus marched
from Sadi Ambasa and camped in the Quolla 3 . And there came
to the city Walda Abaychafu of Wollo who knelt down before
the Negus, but the Negus sent out a herald proclaiming "Every
for h**"*- 1 (Hirm* ? corrupt text
3 Requisition for the King's service.
3 fci Amharic = the hot lowlands.
[281]
man of Amhara and Wollo and Wechale shall place himself at
the disposal of (deliver himself up to) Dajazmach Adegah."
On the same day Dawit, one of the children of the Royal house,
came since he lived there in command of the land of Wollo.
And then the Negus gave orders again there, and they made 474 a
prisoners on the road of the men of Wechale. The 3rd he
spent there. And on the 4th he stayed again there. On the
5th the Negus left Kollo and camped at Querquer and
on the same day they laid trophies before the Negus of the
slain enemies of Amhara. Ras Khaylu made an oration over
it. And on the 6th the Negus went from Querquer and men
of Lasta were in the rearguard, and he camped at Guadalas
in the province of Wollo. And on the 7th Manasho one of the
chiefs of the Wollo came and delivered himself up to Dajazmach
Adegah and with him came men of Amhara who were invited and
reported to the Negus saying, "Among the Rivers of the Galla
there we have dwelt and we have wept when we have remem-
bered the roof (building) of our blessed Mary, and they have
made us captives and sold us like cattle and like sheep they
slaughter us. But now may the Lord God of Israel be praised
who has raised for us from the house of Yasu (Joshua) his
servant the horn of our salvation." And hearing this the Negus
was astonished and repeated the 84th Psalm of David 1 , "Lord,
thou hast been favourable unto thy land : thou hast brought
back the captivity of Jacob " and so on to the end. And after
that he had finished he said to Manasho, "Do you wish to become
a Christian? " And Manasho replied thus : " I do not wish to
become a Christian, Oh King, but I will stay like my Father," but
there were those that came to him and said, "We indeed desire
to be Christians, for we began as Christians." And hearing this
the Negus said, "Whoso desires, let him be a Christian. Whoso
desires not, let him remain as his Father was." The Negus
spoke thus because he knew that Scripture says that the
heathens may not be baptized by force ; if they are not wholly
converted that they might not deride it, let them go. Then
1 Ps. xxxv. 1, in western version,
w. B. 36
[282]
Manasho knelt before the Negus, "Since thou hast been so
perfectly merciful, give us a place where I may have a dwelling
with my people and my animals." And the Negus said, "Go
and dwell where we cannot find you." And Manasho answered,
474 b "Since thou wilt not protect me, my Lord, where shall I go out
of thy Kingdom and whither shall I fly from thy jurisdiction,
whether I climb the distant mountains, thy guns will reach me,
or I descend to the hungry plains thy horses will overtake me
there." Aiid the Negus hearing this softened and gave him
a territory called Daraq Amba. At the same time the Negus
sent out a herald to announce that if anyone killed a Galla,
without a lawful sentence, he would execute severe vengeance
on him. On the 8th the Negus marched from Gadalas, and
detached his baggage 1 , appointed Gerazmach Adyamo with
Lantebye Nablisa as rearguard. And he protected one woman
until she gave birth. And on the same day men came who were
sent by Dajazmach Lubo, and were pardoned without pleading
defence. And the Negus sent a herald to proclaim that every
follower of Dajazmach Lubo was pardoned without pleading
defence. Then the Negus camped at Warq Masecha. On the
9th he spent the day with Dajazmach Walda Gabra'el and on
the following day Manasho came to the council the evening of
the Sabbath. And on the 10th the Negus spent the day with
Dajazmach Walda Gabra'el in festivity, and the latter gave the
Negus a musical entertainment. The same day the Negus
sent on the road word to Shawa (Shoa). And evening coming
on, a great "Chaffa 2 " and Gurati with many men of Wollo
came bringing presents, requisites 8 and many bullocks, and they
knelt down before the Negus besides many men of Shawa, called
Malej, who presented petitions 4 , and they knelt before the King.
On the 12th the Negus received the men of Wollo whom we
have mentioned before. On the 13th at Zalay the Negus
pitched his tent of royal crimson, and he was received with great
1 Amharic ^"H i baggage. 2 A gold decorative bracelet worn as an ornament
3 oo^TW i = n^if i(?) Amharic for requisites for the march.
4 n>AX = 7 A3? i I. Guidi, loc. cit., 57.
honour to his throne with the (Hymn?) of "Ayudawit Masih."
And afterwards Dajazmach Bato came with men of Wechale,
and they laid trophies before the Negus besides and gave him
presents. And after that Dajazmach Lubo arrived bringing two
pearls, one that was placed on the crowns of the Negus's in former 475 a
times ; then there was another, and he made reverence before
the Negus and presented those pearls, and the Negus was very
pleased and gave thanks to God, saying, "Henceforward, let
all generations call me blessed because he hath shown me his
great power, blessed be his name." And after that he went to
his province, and on the 14th the Negus punished Dajazmach
Bato saying, " Unless you convert the Christians that are sold
in your country, you are acting wrongly." And on the 15th
priests of Gell came bringing a Tabot of Giyorgis. On the 16th
the soldiers of the Negus laid an ambush for Dajazmach Bato
on the journey, because his people of Wechale fled like traitors,
and Adam his brother left him by night with them, but the
Negus punished those who laid an ambush on the road for
Dajazmach Bato. And he sent out a herald to say " We have
given to Bato the province called Adada." On the 18th there
were some of the men of Wollo who wished to become Christians,
so that they should not be heathens any more. On the 19th
priests of the house of Mary and on the same day a Galla
killed one of the Gojam men who was going to Warare.
Then the Negus sent out a herald saying, "We have given
Amara as a province of a Dajazmach to Darso, and let every
man of Amhara come into his province. We have given to
Kantiba Kabte the country he had formerly, that is called
Maqdala." On the 20th Dajazmach Darso went towards Jefu,
and imprisoned Dajazmach Bato because he refused to convert
to Christians those who had been sold. On the 21st he
baptized with Christian baptism the progeny (or dependants)
of the great Chufu of Wollo and Dara Galawdewos of Teloma
and their people and Dajazmach Lubo, with his people. He
baptized Keder, and three of the women were also baptized.
And the Negus put on them a robe of honour, but on the son
[28 4 ]
of the great Chufii whose name was Katame he gave other
proofs of his favour. To others he gave each an office and
admitted them to the sacred mysteries. And on the same day
475 b the chief of Malza 1 , whose name was Wabasho, came, and he
gave the Negus a banquet and wine; being there he arranged a
table for the Negus and gave food to the Gallas who had been
baptized, and the priests who had baptized them and Dajazmach
Walda Gabre'el, and Dajazmach Walda Gabre'el gave them a
divine chant, saying, " He hath extinguished the torch of him
who dares to speak (evil)." Afterwards Takla Giyorgis found that
for his honour, he (W. Gabre'el) was as a fire devouring the stalk
of noxious grass. And then Alaqa Gabru gave a (rhyming) song
of three couplets 2 , which ran, "The priests hid the jewel of thy
name Tewodoros (Theodore) in the treasury of the outward name,
Takla Giyorgis 3 , for which the people of the earth blessed thee
that day. For that is an enduring word, in which there is no
falsehood. Man shall utter no word of slander against it David
hid the name of his Creator from his people within his house."
On the 22nd the Negus gave bullocks to his chiefs and
nobles, and judges. And on the 23rd the Negus baptized
the head man of Wollo who came with Wabasho, and admitted
him to the Eucharist. And many of the faithful came who
dwelt under the dominion of the heathen, with many Tabots.
On the 24th the Negus sent out a herald to proclaim "We
have given the jurisdiction of Malza to Wabasho," and on the
25th, on Sunday, the Negus gave food to Dajazmach Walda
Gabre'el with some chiefs. And Liqa Guba'e Zemi gave (com-
posed) to the Negus a song of three couplets, saying, "Our
Lord when he revealed the name of the Kings, when he would
write the first letter of Takla Giyorgis, went on to write
Tewodoros." And the Negus when he heard this was astounded.
Then he wrote it (the name) down wrong, and remained (for-
1 <ii>fl'i:-'/.-<iiAl > Amharic.
* 4*k /"Vt 4"i is a sacred hymn in Ge'ez. This /"Vt'Jfri' is so called from having
six verses terminating with the same rhyme. Ill the Qe'ez the rhymes are /i.<j i Wft
Mf\ i \.ft\ai. "W i-e- hora ankara sakara akhbara emara dekhara.
8 Vide Appendix : Fakkilre lyamis.
[28 5 ]
getful) as one who is drunk with stupefying wine. He put
together the beginning (the first letter) of the two names
(the letter T) and after writing the second (Tewodoros) in
place of the first (Takla Giyorgis) without knowing, he did not
write the first again 1 . And on the same day men of Taloma
came. And on the 26th the Negus spent the time with the
chiefs in council, for Satan was envious at the baptism of the 476 a
heathens and their turning Christians from captivity, sowing
the evil (JflC*5&: = Lolium) weed in the fields of the hearts of the
men of Tigre, so that they said when the Negus did not march
away, "We will go off to our own country for we are much
afraid," and being midday the Negus sent a proclamation for
the house of Mary both for the dependants of Ras Goshu and
the people of Taloma saying " Enough of beginning 2 ." On the
same day the Great Fast began ; and on the 27th the Negus
invited Dajazmach Walda Gabre'el with the head men of his
people and addressed them. "Children wait patiently for the
arrival of what is sent them. Behold the land of Shawa, let
everyone of the Christian people who were made captives (wait)
till they reach their country, and have no fear, for we shall
not die without confessing (our sins). And hearing this, the
people of Tigre returned home to their province, all of them
saying, "When we have deliberated we will report to you."
And the same day the Negus sent to Shalaqa Mitar the
Yashalaqa of that church with his people, to help Dajazmach
Darso. And on his coming the people of Tigre consulted
together how they should leave the Negus and return to their
own country because wherever he encouraged the crime of
the people of Tigre, he went away. And they lit up their
road (lit. burned, and made bonfires to show the road) with
fires, and the same day the guards of Ras Ikonyan blazed
their road with fires. And of the people Jawis and the
1 This performance was for the purpose of enlisting the credulity of the people that
King Takla Giyorgis was to be the King Theodore who, according to an old prophecy
contained in an apocryphal revelation called the Fakkare, was to rise and become a world
conqueror. Vide Appendix : Fakkare lyasus.
2 Amharic, i.e. " let us get ahead," " make some progress."
[286]
people of Gojain and the people of Dajazmach Khaylu not one
took thought to go and leave the Negus ; in that Ras Khaylu
was like the mighty lyoab (Joab) the mighty Captain of the
power of David the King, and encouraged the people saying,
"Does it seem good to you to- leave the King, because that will
not seem good in days to come. And if you go to your own
country, that also is the land of the Negus, but the Negus
chastised the men of Mecha, when they spoke like that." And
476 b speaking thus, Ras Khaylu went to see the Negus and when
the Negus saw him arriving, he was much pleased and said, "AVill
not your people disperse now that you have come here ? " And
Ras Khaylu answered " Be of good heart, my lord King. No
man of my people shall depart and leave the Negus. I will die
first." And as he said this, a Galla came, when he saw the
smoke. And Ras Khaylu went out to slay the Galla and then
the Galla fled and two men of Mecha killed him. And on the
same day Fitawrari Yasellase Barya put many in prison, to
cool down matters. But the Negus saw the unrest of the
soldiers, and sent out a herald to say, "To-morrow we shall
march and go to our country." And then he sent Dajazmach
Lubo, and presented him with some guns and practised them
that they might make war upon Wechale. On the 29th,
Thursday, the Negus marched from Warq Masacha, roaring
like a lion when he is driven from his dead prey, for he had
carried out the desire of the new Christian fathers, who had
been persecuted by the hand of the heathen, and he received
the thanks of Dajazmach Alfa Wasan. And on the same day
there were Dagen 1 Ras Khaylu and Dajazmach Adegah and
Fitawrari Ikonyan, on account of Fitawrari there was Dajaz-
mach Khaylu and Dajazmach Kabte and Dajazmach Ab Sellus.
And when they were on march a Galla fell upon the chiefs
that were in the rearguard and on the same day Ras Khaylu
was then again a tower of strength before the face of the enemy,
and he destroyed thousands of the foe and put the warriors of
the Galla of Wollo to shame; but the head men of Wollo,
1 Fur j/Vi mtrgiuml.
[28 7 ]
retired saying, "We have made no enemy like our Lord the
Negus," and they killed many servants of Ras Khaylu, and the 477 a
escort of Dajazmach Adegah and Fitawrari Ikonyan, and the
trophies were laid before the Negus camped at Awsa town. And
Abba Kerlos, who had been sent by the Echage, arrived and
others came sent by Ras Ayadar, bringing a Tabot, and others
sent by Princess Enkoylul again sending letters of a messenger
Tserag Masare 1 Pantaleon and Mel'ak Berhanat Khirut (the
angel of true lights). On the 30th the Negus marched from
Awsa town and camped at Mera Wechale called Sanguola.
And Seru Warqe made prisoner a Galla from Wechale and
left the Negus. That same day some dependants of Dajaz-
mach Dulo came from Gondar, and Fitawrari Ikonyan on the
same day passed away. It was towards the end of that day he
was in command of rearguard of the Tigrines. Here the month
of Yakatit ended.
On the 1st Magabit, on Sunday, the Negus left Sanguola
and there the followers of Ras Goshu were the rearguard. The
Negus camped at Charaqa of Adela. And on the same day
Galla came upon them at Quaz and killed many of the escort
of the Negus and officers besides, and took many prisoners and
booty, and the tent of the Negus that was there. Then the
Tigrines pursued him and engaging with him made him
abandon many men and tents of the Negus which had been
captured ; then they left the Negus when he had got a little
distance away towards the frontier, and this shows how the
frontier of Shawa was opened to the Negus.
The escort of the Negus left the trophies of victory
there of the slaughter of the Wechale men. And it being
evening Dajazmach Darso came from Jifu with Kantiba Kabte
and Shalaqa Mitar. On the 2nd the Negus rested to consult
with his officers, the Tigrines on the other hand left many
trophies. And on the 3rd the troops of the Negus spent the
day on a hill of the Wechale while the latter were fighting with
1 - ^ ?i7rt^.i Amharic, title of an official who puts the crown on the King, vide Guidi,
loc. cit., 862.
[288]
one another, and when a powerful Galla killed another Galla,
a giant attendant of lias Khaylu, and after that when the Galla
47? b was disgraced before them all, Yashalaqa Guangul marched up
and slaughtered a great many. The same day they crossed
a precipitous place and many wounded men died.
On the 4th the Negus went from Characha and camped
at foot of a mountain of the Wechale, called Laguat. And
Ras Khaylu commanded the rearguard and Dajazmach Adegah,
and on the same day Losa his son who was the rearguard killed
a Galla armed, and his horse, a hereditary leader 1 , and he laid
the trophy down before the Negus. Then the Tigrine began
to ascend the hill and the Negus turned them back, saying,
" Wait till to-morrow, because the sun is scorching," and that
day went out and killed a giant of Wechale, with many men of
Wechale. And they laid the trophies before the King, but
Ras Khaylu when the women were taken with the pains of
labour, he guarded them until they were delivered, and brought
them along on the march. On the 5th, the Wednesday, it being
the feast of the great Saint Gabra Manfus Kaddus Alilayu, the
Negus started his troops early towards the hill, in three divisions,
on his right the people of Dajazmach Walda Gabre'el and on
his left Chefara of the Yashalaqa and the guards of the King's
house, and of the Generals Fitawrari Ikonyan and Dajazmach
Adeyamo, and in the centre Dajazmach Walda Gabre'el as-
cended without any desire to make a feint. And the other
Generals remained with the Negus to cover the town. And at
the third hour with many prayers and strong faith of the Negus,
they left the hill that the Wechale men had put so much trust
in and there was fulfilled what Our Lord, Glory be to him, said
in the holy Gospel, regarding how Faith was likened to a grain
of mustard seed. And they called that hill " Feles " (Retreat)
and they did retreat. Paulos also says "Everything is possible
to those who have faith." The smoke of victory rose, and
fire burned before the face of the King, for it increased his
478 a good luck (blessing). And Mamad Ali who is called Abba Juba,
by inheritance, hereditary (Amharic).
[28 9 ]
roused his people, and on that day no man of the people of the
Negus was there that did not kill and take prisoners, so that
we could not estimate the numbers that were killed of the
pagans, they were as many as the stars of the heavens, and
sands of the sea. And then Dajazmach Walda Gabre'el sent
a messenger saying " Good news for you, Oh King. Good news
for you, the pagans have retreated from the hill and have been
destroyed." And hearing this the Negus was greeted with
rejoicings in his spacious tent, and they blew horns and drew
back the curtain. And in presence of everyone the escort
of the Negus laid down their trophies, whose names were Wedi,
and Beshu and Sarulab and Abran and Yashalaqa Mitar, and
many other attendants of the Negus and Ras Khaylu, and
Dajazmach Adegah and Dajazmach Walda Gabre'el. And after
that his men came mourning for his death and bearing the
head of Adam the giant son of Mamad Ali, for he was
treacherous and was the first to go, after the Negus had said,
" I will baptize him, and I will bring him up as a son to me,"
although men said, " Let him be chained, before he deserts for
he is a traitor." But the Negus had answered "He who exacts
a punishment before the trespass, commits a crime, and if God
sees a crime in my heart he will not hear me. And on account
of that God heard me and delivered that wicked and treacherous
heathen into the hands of the Negus."
And he died an evil death and they cut off his head as
David said, "He made a pit and digged it and is fallen in
the ditch he had dug" (Ps. vii. 15). And so his crime re-
coiled upon his head, and fell upon top of him.
And he died even as Akitofel died, among the pagans, and
sellers of the faithful and murderers of Christians. That was
a wonder and great blessing for seven years to this day ; since
the chiefs of the Kings have reigned nothing has happened
like this. And they thought not of crossing the Bashalo 478 b
alone, the King of Kings Takla Giyorgis hardening his heart
destroyed the gates of the monasteries and broke the spears
and their swords 1 and marched to the frontiers of Shawa.
= ferrum, gladius.
W.B. 37
[290]
And he received the faithful on the road, but those their
enemies recognised the work of God, and his wonders in
the habitations. And they rejoiced, for their bondage to the
Wechale had ceased. But the King gave thanks to God in the
Psalms of David saying, " Thou alone oh Lord art great that
worketh wonders. Thou hast declared thy strength among
the people. Thou hast with thine arm redeemed thy people 1 ."
And speaking thus, the Negus camped for that night. And
on the 6th day, Thursday, the Negus sent to Dajazmach
Birale ordering him to march towards his country. And on
the 7th, on the Friday, the Negus spent the time in council
with his generals. On the 8th, the Saturday, Has Khaylu
came and joined the Council of the Generals, and on the 9th,
Sunday, it was finished in presence of the Negus, when lias
Khaylu gave to Dajazmach Darso his shield. And evening
coming on, Dajazmach Birale came with many men of Wechale
that are called Warataye and on the same day the Negus recon-
ciled Dajazmach Darso with the son of Ras Goshu. On the
10th, Monday, the Negus left Leguat and camped at Qasat
Ambula and a herald proclaimed that " We have given Gultha
to Dagalas, and a robe of purple." On the same day Ras
Khaylu and Dajazmach Adegah commanded the rearguard.
On the llth, Tuesday, the Negus left Qasat Ambula and camped
on the Bashelo, and Ras Khaylu and Dajazmach Adegah were
rearguard, and he left Jantserar Birale at Ambasal. On the
same day the troops laid trophies before the Negus of the
slaughter of the Wechale, and many prisoners taken from the
rearguard in Tigre; on the same night the moon was the colour
of blood. Now that (portent) signified the submission of rebel
and powerful chiefs.
479 a That was on the nightfall of the 12th. On the 12th,
Wednesday, the Negus marched from Bashalo, Dajazmach
Kabte and Dajazmach Abselus being rearguard, and the
troops laid trophies before the King, after their fight with
the rearguard of the Wechale. That day came Aledma,
for they sent men of the Wollo (Galla tribe) to the Negus
1 Pa Ixxvii. 14, 15.
to say "We beseech thee, oh King, to retire from our land,
we have not gone beyond the frontier you have marked out
for us." This the men of the Wollo said for they were sore
afraid when they saw him destroy Debra Legot with fire,
and they cried out "Who is he, King though he be, has
overthrown the men of Wechale? Who is he who with the
power of the flame of fire has fought with the Wechale ? Who
is he who with his mighty strength has burst and broken
through the gate the pass of Legot? This is in sooth the
Mighty King of Israel (the Abyssinian King of the Line of
Solomon) foretold of yore." And it was not only the pagans
who said this, we also, sons of Christians, say so to our King.
He was anointed King when he was a child, secretly, by the
hand of an angel, as the angel announced to the Abuna Takla
Haymanot 1 in these words, "In the year of the world 7260
(1768-9) there shall reign one who shall be anointed with the
holy oil of royalty." Although one should say, " How long did
he wait before he reigned after he had been anointed King ? "
We will return to what we were saying at the beginning.
On that day the Negus camped at Yawatot and the troops
brought trophies to the Negus of the slaughter of the Wechale.
On the 13th, Thursday, the Negus moved from Yawatot. And
on the same day then Yashalaqa Mitar and Fitawrari Dangazi
were rearguard, and the troops slew many Wechale, and the
men burnt Zaquaya with fire that day, and Dajazmach Darso
and the men of Ras Goshu returned to their country, and the
Negus camped at Shague in Dawnot. On the 1 4th (Wednesday) 479 b
the Negus moved from Shague and camped at Waga, the house
1 Takla Haymanot was the greatest of the Abyssinian National Saints and flourished in
the latter part of the 13th century. It was through his influence that the Salamonian Line
(according to its own pretended and spurious genealogy) was restored, after the usurpation
of the Zague dynasty, in the person of Yekuno Amlak ( = Let him be King) about 1270.
The saint is supposed to have chosen this King and solemnly anointed him.
The prediction in the text is found in a work called the Ba'ala Nagastat or Wealth of the
Kings (ed. W. Budge), f. 231 b, col. 3, Eth. MSS. Br. Mus. 503. It declares that with the
holy oil with which he had anointed Yekuno Amlak another King will arise after Zara
Ya'eqob (1434-1468) and be anointed in the year 7260 who would be a world conqueror.
The value of the prophecy is rather discounted by the fact that there is reason to believe
that this work, or at least this passage is contemporary with the subject of the prophecy
a not unknown phenomenon.
[292]
of Johannes. Abagaz Gugsa was in command of rearguard, and
many men and animals were suffocated in the morass. And on
the 15th (Sunday) the Negus first put in chains Dajazmach
Walda Gabre'el on account of his rebellion; we have mentioned
this above. And with him he put in chains Ganbela Fisha
and Abdalla, and he took away all their arms and guns and
animals. But on the people of Tigre he had mercy and sent
them a herald. And the same day Dajazmach Kassa came
from Garagara. On the 16th (Sunday) the Negus created the
Shumate of Sherat and invested Dajazmach Adegah with
the Dajazmach-ship of Begameder and the Yashalaqa-ship of
Gadesha, and on Fitawrari Ikonyan the Dajazmach-ship of
Damot, and Ras Khaylu he invested with former office and
bestowed on him what had belonged to Walda Gabre'el,
decorations of silver and gold. On Dajazmach Kassa he
bestowed the province of Emkina, and raised Blattengeta Golej
to the chief priesthood of Warawar and on Princess Enkoylul
and on Princess Mentewadad, villages and huts. And to Asia
Wasan he gave the Shumate of Wag. On the 12th (17th ?) (the
2nd day) the Negus spent the time receiving the arms that
remained of Walda Gabre'el. And he sent messengers and
heralds to Gondar. On the 18th (Tuesday) the Negus marched
from there and camped at Garagara. And he sent a herald to
proclaim " Let no man from now take food or arms from the
proprietor of this country." On the 19th, Wednesday, the Negus
sent a herald saying, " We have given the Shumate of Dakhna
to Fitawrari Aydan." And he left Garagara and camped at
Mawqarya, and left Dajazmach Adegah at Garagara and with
480 a him Ali. And on the 20th, 5th day, the Negus moved from
Mawqarya and camped at Afragamach. And on the 21st on the
Friday the Negus started from Afragamach and camped at
Kemer Dangya (stony) and he was received there by the priests
of the house of Leham and Zur'amba with songs and rejoicings.
And on the same day the Negus expelled Shete Khaylu and Sehin
Khaylu and Nahrm, and Mentasenot and the prisoners of Kam
Kam towards the plains, and he took their villages, for they were
in rebellion. But the people of Tigre he sent to their
[293]
country, by a herald. And the 22nd (Saturday) he spent there
and on the 23rd, Sunday, he spent the time eating and drinking
with his generals, for that day was the feast of Mount Olivet 1
and on the 24th, Monday, the Negus moved from Kemer
Dangya and came to Aringo. There he established a town
and built a house very spacious and fine. And on the 25th
(Tuesday) the men of Gojam with Has Khaylu and the men of
Damot with Dajazmach Ikonyan and all the men of Mecha
went to their country by wish of the Negus. Dajazmach Gadelu
the Negus decorated with a robe of cotton, and sent him to his
country. And he gave Ras Khaylu guns. On 26th (Wednesday)
some generals and sons of Chawa returned to their country
by desire of the Negus. And priests came on his feast with
Psalms and Canticles before the Negus. The same day there
came men who had been sent by Ras Aydar and Mele'k Ber-
hanat Zafaru and Kharya Negus and children of the priests
of the establishment of Mary, who gave good example and
many were well instructed. On the 27th (Thursday) the Negus
sent many of the soldiers to his country giving them food
for their sustenance, and gave also a veil (curtain) for the
Church ; on the 28th (Friday) the Negus, to those who had the
children whom we mentioned above, he gave food and drink 480b
but the children themselves gave a concert to the Negus. On
the 29th, on the Saturday, the Negus went to Church and pre-
sented the Church with sacerdotal vestments and, returning,
stayed with his generals eating and drinking 2 , for it was the
feast of the Incarnation. And men came who had been sent
by Qis Atse Kabte and the Aqabe Sa'at Takla Haymanot. On
the 30th (Sunday) the Negus selected children of the priests.
On the same day the children of the priests of Ba'ata, that
were sent for, arrived. The 4th of Miyazya (Monday) the
Negus spent in hearing charges of oppression. And Abelik
had an altercation (legal disputation) with Amesyas of Guna.
1 Feast of Mid-lent, pea-ovyvrfia.
2 At these feasts sides of sheep and oxen are brought round to the guests who cut off
pieces and eat them raw (raw meat = Brindo in Amharic). Makrizy (14th century) says
flesh meat was brought " ut ventriculum bovis semicoctum comedisset ; quod autem in
eo stercore reliquum erat fluebat ad palatum." The same witness saw a man eating a cock
while it was still crowing !
[294]
And Abelik vanquished Amesyas. And many witnesses stood
up (proving that) he had acted the coward 1 (lit. shirked an
act of bravery?) and (proved) from the mouth of Amesyfis
the charge was an old one. On the same day the Negus
selected children of the priests, and on the 2nd, 3rd day of
week, spent the time hearing charges of oppression and about
his servants (officials), and he flogged one man who had lied
after swearing by "The Death of the Negus 2 ." On the 4th,
Friday, the Negus again spent the day hearing charges of
oppression. And when a witness stood up he swears by the Cross
so that he may not declare a falsehood. On the same day David,
one of the domestics of the Royal household whom the men of
Wechale had taken prisoner, was reported dead. And when
the Negus saw him he was much rejoiced, as when Ya'eqob
rejoiced when he saw Yosef his son, after they had said he was
dead. And Aqabe Sa'at Abeselom came. And on the same day
they pronounced sentence of death on one who had sworn by
the death of the Negus and had lied. On the 6th, Saturday
week, the Negus stayed in the house of Johannis, and he
dismissed Waha his son, because of the cold house he had
built. And on account of this he promoted in front of him
Abimelek to his office of Shum. On the same day the Negus
again selected children of the priests. And on the 7th,
48i a Sunday, the Negus gave no audience, and on the 7th, Sunday,
the Negus sent to A/aj Zena Gabre'el, and Yashalaqa Kabte
that they were to select bullocks that would suit the Negus.
The 8th (Monday) the Negus spent in hearing charges
of oppression. And a messenger came who had been sent
from Shawa. And Danigazi and He/eqeyas went to their
country by stealth. On the 9th, Tuesday, the Negus was
inaccessible and the 10th, the Wednesday, the Negus spent
in looking at the foundations being laid of his house. On the
llth, Thursday, the Negus spent the time in giving decisions
and he flogged one priest who had had a sentence of death
passed on him, as we mentioned above, letting him go
1 An Abyssinian custom. If one officer accusing another of cowardice can prove his
he takes the letter's rank. - Strongest form of oath, Hy death of the Xegns.
[295]
safe and sound. And on the same day Abeto Gabra Masqal
came who was called Sabrah Dan. And on the 12th, on the
Friday, the Negus moved from Arango and went to the Kiver
Reb, and they netted many great fish which he sent to the
people of Gondar and Wakhne and afterwards camped there.
On the 13th,' on the Saturday, the Negus left the Reb and
went to the Makhdara Maryam and when the troops were
suffering from want of food on the road ; that shows how he
held to the injunctions of the Apostles. He camped at the
house of Weyzaro Wabeto Sellase. And on the 14th, on the
Sunday, he got up early in the night for the Church and
Alaqa Gabru Mowades served (acted as acolyte) and then
returning to the house of Weyzaro Wabeto Sellase, the Negus
remained eating and drinking among his generals. And he
stayed there, and on the 15th, on Monday, the Negus left
Makhdar Maryam and returned to Aringo, and on the same
day Baru Fayatawe came and Asalafe Yabo Barya bringing
by the hand a murderer. And on the 16th, the Tuesday,
the Negus was not visible, and did penitence (i.e. confessed
his sins) for it was the octave of the Passion that day. On
the next day the Negus was in retirement. On the 18th,
Thursday, the building of the Negus's house was completed,
and Balambaras Ramkha came and sent bullocks and sheep.
And on the 19th, Friday, and this was the day of the crucifixion 48i v.
of our Lord Jesus Christ, on Him be praise. The Negus spent
the time in Church in prayer. And on the 20th, Saturday, the
Negus gave no audience. On the 21st, on the Sunday, that
being the day of the feast of the Glorious Resurrection, the
Negus went out to the Church fasting, and performed the
service of Easter with his servants, and Alaqa Zena, and gave
bullocks to his troops. And on the next day he gave a banquet
to his generals, and on the day after a banquet to his Princesses 1 .
And on the 24th, Wednesday, the Negus left Aringo and
camped at Qaroda. On the 25th, Thursday, the Negus left
Qaroda and camped at Emfraz and the following day leaving
Emfraz camped at Semba. On the 26th, Friday, leaving Semba
Amharic, Royal Princesses, now used for 'ladies' generally, Guidi, loc. tit., 588.
[ 29 6]
he camped at Atse Sa'er. The following day the Negus decorated
Alaqa Gabru and Alaqa Zena with a robe of gold and robe of
cotton. And the people and priests received him with psalms
and music. And the Negus came into his hall with pleasure,
and stayed with his mother the Queen. On the Oth of
Genbot the Negus received and confirmed the appointment
to office of Ras Aydar. And he bestow r ed upon him all
the villages of Mache and Denser and Dara. Then the Negus
reflected in his mind, saying, " Whom shall we promote in
the grade of office of Chief priests of Debra Mowamaq ? "
And he obtained the office of Aqabe Sa'at which had been raised
above all the official grades. And everyone from the Generals
down to the quartermasters 1 did reverence to him. And after
this he selected a man among the priests of Debra Libanos 2 , and
when this man expounded the old and the new (testaments),
and the masters and the statutes of the Church every man was
astonished. The sweetness of his voice, the fluency of his speech,
the modesty of his conduct and the wisdom of his counsel, and
482 a justice of his judgment of that man Qis Atse Kabte (was such
that) his fame went from frontier to frontier. On the 14th of
that month the Negus sent a herald out on the Saturday in
the evening to proclaim, "We have given to the Chief priest
Debra Metemat our convent. And he has received the Office
of Aqabe Sa'at and for the priests the places as tributary of
Bursa and Qasar. On his account we have given to Deputy 3
Blattengeta Gulta the Aqabe Sa'at who is in Tigre, and all
dues are abolished which are exacted from the merchants
by hand of the Negadras (or chief of the merchants) and by
hand of all the officials. And on the same day Qis Atse Kabte
was nominated Aqabe Sa'at and he joined the appellation
(title) of his office with the name of his work, for he was
the man who kept watch on the march of the hours, and he
mingled with the workmen so that they might not slacken or
leave off in their work, for this reason we have said he combined
Amharic, the alaqa's of the camp.
2 Vid- Appendix : Abyssinian Church.
i -v .>"/' Amharic (from mfr5ri to cut in pieces), i.e. (1) small ; hence (2) sub- ; deputy.
[297]
the name of his office and his work l . And on the same day he
heard how he had gained a victory over Ali Labirale. On the
12th, Sunday, the Negus held a meeting for the purpose of
appointments and dismissals, the office of Blatteugeta being
conferred on Kaiiazmach Yasellase Barya Teqaqen, and the
dignity of Dajazmach on Blattengeta Gualej. And Gerazmach
Walda Abib was promoted to be Kanazmach. And Affa Negus 482 b
(mouth of the King = Chief Judge) Wase Zufan Bet to be
Bajrond. Kantiba Adago Ayecho became Aqabe Bajrond
and Basha lyasu General in Chief, and Nabared Arm was made
Basha with Warq Saqala as Alaqa. And Azaj Yaba Barya was
created Balambaras, with the office with Yaju, of Yashalaqa.
And Fanta Gabru was made Fitawrari and Lules Debasor
Quorra (was made) Dajazmach; Walatta Gosha Mach Adyamo
Tsagade was made Dajazmach ; Walatta Gosha Yababa was
made Azaj. Wati Sanbato Mar was made Azaj and Balambaras
of Anorewos Wakhne, Azaj ; and Bajrond Fanu'el Qaha was
made Azaj ; Fasil Saif was made Aslafe of Agameya. And on
Yabis Hunan Gasha Jagre was bestowed the office of Yashalaqa,
and Walda Hawaryat to be Bag Malektena and Kedana his son
to be Mezikker 2 of Begameder, and Warqe to be Mezikker
of Amara. Others he confirmed in their former offices.
Shalaqa Guangul to be Shalaqa of riflemen, of Jan Arwa,
and Shalaqa, his son, to be Shalaqa of riflemen, of Gajge. And
Asalafe Wand Afrash to be Mezikker of Damot. Of the Tigrines
that were invested with office on that day Sabareh Dan,
Gabra Masqal to be a general of Tigre, and Selawa Gabra
Masqal his country, and Hezeqeyas to be Dajazmach of Sire,
Walda Sellase to Belgad. But of the priests that were given
office, Alaqa Gabru over his country, as written above to be
Azaj of Qan, that had been in the hands of Liqa Mazmeran
Kenfu. And whoever the Negus elected to office it was not by
favour but according to strict justice, for he 3 worked at the
1 Aqabe Sa'at means watcher of the hour, or guardian of the watch.
3 Amharic, "Remembrancer," or "Court Chronicler" from HH<: to remember.
3 He, viz. Alaqa Gabru the writer of this Chronicle.
\v. B. 38
[298]
writing of this history before he was appointed on the expedi-
tion, that he might not lose (omit anything) of the fame of the
Lord King. Consequently Liqa Mazmeran Kenfu was not made
to go on expeditions by reason of his dignity (seniority) and
on account of that the wise King said, " The work is worthy of
the workman." And Liqa Guba'e Zena was appointed Mezikker
of Quarra above the office he had before, and 'Aqabe Sa'at
Abeselom was appointed Male'ak Gennat ( = messenger of the
Garden). The priests that were left over, he did not elect on
that day. On the 19th the Negus was occupied with giving
decisions, for there came men sent by Marda Asmach Asfa Wasan,
bringing a purple robe and a dress of gold according to custom
and spears and swords. He also sent Warena with two others
and with them came Fanot Qal (Word of the Road) who before
governed Shawa. Then the judges examined Warena in these
words, "Who are you? And whose son are you? And how
are you King?" And Warena answered "I am the son of a
workman and I am not son of a King. Only when' Awsabe
came with Mardasmach Asfa, Wasan, he brought me from the
plains and made me King by force." And the Negus hearing
483 a this said, " This is certainly not a matter for death (sentence),
but only let him be put in chains, until we investigate what he
did." On that day the Negus gave to his servants a large quan-
tity of gold, beyond count, and then he was somewhat unwell
from drinking a potion (medicine). On the 20th he descended
in secret to Debra Metmaq and returned in the same manner.
On the same day Magabe Amkha Walda Gabre'el performed the
first chant, Meherka performed the second, and Walda Ab
the third. And the Chief Priest (archbishop) Amkha chanted
a hymn of the Trinity, and on 21st, on Tuesday, went down in
public according to the statutes of the Kingdom Uebra
Metmat bearing many gifts, crosses and crowns, and thuribles
and chalices of silver, and vestments of gold (work), that caught
the eye, which Mardazmach Asfil Wasan had sent to him. And
coining to the Holy House he pronounced judgement on many
prisoners that were in the Royal house in chains for their
crimes, for love of our Lady Mary Mother of God. On the
[299]
same day Sellase Tserag Masara Pantalewon improvised the
hymn of the Trinity, and Liqa (Chief) of the teachers Yohannis
and Azaj Gabru, and Alaqa Zena. And after the prayers were
concluded of the Qedase, the Negus returned to his room, and
the Negus coming, arranged a banquet in his hall; he seated
the priests in the hall and the chiefs in the hall of his palace, the
Negus remaining in the midst of them in the place of honour 1 ,
And he did not check them doing as they pleased, in fact after
coming to high words, he made two monks Washa and Masquar
who were bad friends (who had quarrelled) eat and sit down
together. And there was singing at Debra Metmaq for three
whole days. And Aqabe Sa'at Kabte and Azaj Gabru stayed
together there in tents. On the 23rd the Negus decorated Ras
Warq and Dajazmach Gabra Masqal and Kanazmach Walda
Ablb and Bajrond (Colonel) Washe, and many officials and on
the same day Dajazmach Gualej went to Samen. On the 28th, 483 b
Tuesday, Dajazmach Gabra Masqal went to his province with all
the other officials. And during the month of Sane came men from
Amasen and Serayo bringing gifts for the Negus and the Queen
and Ras Ayadar. On the 1 Oth Sane, Sunday, Abba Isederos in
the house of the Echage declared " His flesh (body) was glorified
by the union with the word of God and it was anointed as one
of the saints, and received its glorious birth in very truth";
for before that Abba Isederos said, " The Holy Ghost at the
moment of Union, was to Him the unction of His Jbody 2 ."
And on that day Blattengeta Yasellase Barya was decorated
with a gold headpiece. On the 25th, Friday, the Negus went
to the house of the Abun, with eight dignitaries of the Church.
They were the following : Aqabe Sa'at Kabte, and Azaj Gabru,
and Male'ak Tsahay Robe'am, Male'ak Berhanat Kherut and
Liqa Guba'e Zena, Alaqa Zaferu and Alaqa Takla Haymanot :
for the address of Balambaras Ramekha. And there was
evidence against Balambaras Ramekha, that he had married a
1 In the ^iil* rasge is the head of a couch, where the head (re'es) is laid, i.e. the place
of honour.
2 This is the controversy in Christology that crops up at intervals, starting about the
middle of the 15th century. Fide Appendix : Theological Controversies of the Abyssinian
Church.
[300]
woman and had left the woman he had previously married, for
he had committed adultery with her mother, and it was decided
secondly that a husband should not cohabit except with his
wife, nor a wife except with her lawful husband. And that they
should repeat the prayers of the marriage ceremony, that were
(prescribed) for his nuptials and any monk who kept a concubine
in the house, should be excluded from the Church. Also it was
ordained that no bullocks should be killed for sale during the
fast of the Apostles or during the fast of the Nativity of our
Lord Jesus Christ (Advent). After this the Negus went to his
chamber and on the 27th, Sunday, the Negus sent a herald
round concerning the ordinance we mentioned above. On the
same day he decorated with a gold head Azaj Gabru and
Male'ak Tsahay Robe'am, and when the judges and Jan-
Takal 1 officials pronounced that the presents 2 be restored, the
484 a Negus punished them as was befitting. And he said to them,
"Have you not heard how we have extirpated bribery among the
priests?" And after this he decorated Bahrnagash Tasfa Tseyon
(Zion) along with many men of Tigre. And on the same
occasion he invested with a robe of honour Bahrnagash Tasfa
Tseyon and his minister Maradasmach Asfa Wasan. And Dajaz-
mach Adyamo sent news of the killing of some elephants and
news came that Dajazmach Gabru Masqal and Ba'algada Walda
Sellase and all the officials had arrived safely at their respective
provinces. A herald of the Queen was sent round to proclaim
" What she has got from Bursa, let it be confirmed to her."
It was also heard how they had fought and vanquished the
people of Batrya, and there was mourning in Waldebba. And
Dajazmach Gadelu sent his son before the Negus with many
servants and gave them to the Negus and Alga Zeferu went
towards Dasit by orders of the Negus and on the 26th, the
Friday, the Negus went down towards St Johannes because
the wood of the house of Ras Walda Lelml was being sold,
1 Jan Takal, the Royal Palace at Gondar.
'-' ' : iin>f\:<- . from "YA.R (Ainharic) to supplicate, i.e. gifts for soliciting the favour of
King or Judges. A (Mijilicinisin for .1 hribr.
that it might be put up at Debra Metmaq, and he made all his
generals carry, and the Negus himself carried wood, and thus they
went to Debra Metmaq. And that day Dajazmach Kassa came
and Blattengeta Kolu for they moved camp with Dajazmach
Adegah. On the 4th of the month of Hamle, Wednesday,
the Negus decorated Balambaras Ramkha, and gave him the
daughter of his sister to be his wife. He also decorated the
sons of Dajazmach Gadelu and Kefla Adonai. And on the 6th,
Friday, the Negus sent round a herald to say, " Let there be
held a market on the Saturday as in the beginning, for they
preach Eastern doctrine when they say there should be no
market held on Saturday." On the 21st, Saturday, the Negus
received in the Royal house of Shaskana the priests of Debra
Metmaq and he opened a meeting for drinking with his generals ;
and on the 25th, Wednesday, there came a messenger from 484 b
Tigre who reported to the Negus that Sura Khab'a Walda
Sellase had defeated and taken prisoner Dajazmach Gabra
Masqal and killed Aram his servant. On the 28th, Saturday,
Male'ek Berhanat Kherut died of an illness on the 7th day
(after illness of seven days) and he was buried at Hamar Nokh.
And there was great grief in the town for he was a good man
and very learned in books. And on the llth of (month of)
Nahase the Negus sent a herald round to say that he had
given all the country of Ejagera between Bursa and Qasar
to Debra Metmaq and on the 15th the Negus bestowed a glebe 1
on the priests of Metmaq. On the 1 7th a servant of the Negus
was killed by some people of Lasta in consequence of some
trifling matter, and on the 18th, Friday, the Negus gave what
was left of the glebe to the people of Debra Libanos and the
people of Debra Ewostatewos 2 . The next day there rose a
great tumult for the priests of Debra Metmaq refused to take
food at the table, at the house of 'Aqabe Sa'at Kabte, on the
1 $4.5* is a plot of land near a church given by a founder for the maintenance of the
Church and the attendants (Dabtara).
2 The Christological controversy arose between the theologians of these two monasteries,
Debra Libanos championing the more orthodox or High Church definition, and Ewostatewos
that of the Low Church. Vide Appendix : Theological Controversies of the Abyssinian
Church.
[302]
question of how the men of the house of Ewostatewos had been
placed among them, and with many petitions to the Negus they
took their meal later; and on the 21st again a tumult broke
out among them at Debra Metmaq, on account of the question
mentioned above, so there was a council at the house of the
Negus and on the 23rd the Negus convoked those who had
started the quarrel among the priests of Debra Metmaq, and
he was urgent with them to have a meeting for a recon-
ciliation, but they were obdurate (refused). So on the 25th the
Negus spent the day with the men of Ewostatewos to make
peace, and among those who were present was Blattengeta
Yasellase, Bara Azaj Gabru, Azaj Kenfa of Tarasamba, Bajrond
Wase. And on the 30th the Negus took the glebe from those
485 a that had stirred up strife. On next day the Negus reconciled
the men of the house of Ewostatewos with 'Aqabe Sa'at Kabte,
and made them eat together, but there was no reconciliation
in their hearts. On the 1st Maskaram when it was (the year
of) John the Evangelist, the 5th year of the reign, the Negus
stayed at the Church of John of Metmaq. On the 7th the
Negus stayed in the house of the Queen Mother, in order to
keep the anniversary of the King of Kings, Takla Haymanot.
On the same day Agafare Ramkha came, a guard of the Negus
with a retainer of Ba'algada Walda Sellase bringing presents
for the Negus. On the 10th there were great rejoicings in the
town of the Negus, because Azaj Gabru and Tserag Masare
Fequr Egzie (Beloved of God) had reconciled, by order of the
Negus, the men of the House of Ewostatewos with the 'Aqabe
Sa'at Kabte from their hearts (wholeheartedly) and on oath,
as the Book says, " And they came to the place of contention,
and settled it by taking oaths." On the llth the men of Debra
Lilwinos stayed with the men of the house of Ewostatewos
singing hymns of love in the Church of the Holy Fasiladas,
for previously they sang the music of discord. And they came
out of there and spent the time in festivity at the Royal palace,
eating and drinking, and the next day the Negus again feasted
the priests mentioned above. And the 'Aqabe Sa'fit Kabte also
[303]
serenaded the Negus with songs of peace making, at the hour
that Azaj Kabte was reposing. And on the 13th the Negus
received his generals at a banquet and the 14th, Tuesday, the
Negus sent a herald round to say that he had pardoned the
Ba'algada Walda Sellase and the retainers of Shum Dara. On
the 16th Dajazmach Adyamo came and there was a mingling
(of society) according to law, and on the 1 7th the Negus spent
the time looking at the concourse for it was the feast of the
cross 1 . And the next day the Negus went to the Church
of the Abuna Ewostatewos and he made them a gift of a
Canopy 2 , and he sent round a herald to give notice of it. On
the 21st he was engaged at a Council and on 22nd the Negus
stayed at the house of Abuna Yosab for a banquet with his
generals. On the 26th the Negus began (making) a number 435 b
of guns, and he bestowed many lands on the riflemen. On
the 2nd of (the month of) Teqemt, the Negus proclaimed
by herald that he had given Samen to Dajazmach Yasellase
Barya and the office of Blattengeta to Gualej Taqaqen.
* * * =K= * *
In the name of the Father, etc. Behold we are beginning
an admirable and wonderful history, that will astound men of
intelligence and learning; and the story of his marvellous birth,
sweet as honey and sugar, from his great parents, the like of
which the world will never see again for greatness and extent.
The history is of the man grown old in wisdom, and of his chas-
tisement, that well beloved and renowned Khaylu Mika'el of the
beaming countenance and glorious fame ; by the help of God
living and giving life, as the Book says, " All things excellent
that are wrought by man thou shalt accomplish by the help of
the Almighty," and our Lord said, " Without me what art thou
able to accomplish ? "
1 On this feast, 27th of September, the whole populace turn out and with the Negus,
his chief ministers and officials go out in procession and walk round a high pyramid of
logs and canes three times, the men carry wands and throw them into the erection of sticks
which is finally set on fire.
2 JtO-fl' an umbrella or canopy (Amharic, from Ge'ez flfl %.fi* prep, above, over),
held over the King, a Tabot, etc.
[304]
In the 2;ird year of the reign of the King of Kings, Iya.su,
son of the King of Kings, Bakaffa, and the epoch was that of
.Matewos (Matthew). The month was the month of Ter, the 12th
of the month of Ter, and the day was the feast of the Archangel
Mika'el. He was the offspring of a great and lawful marriage,
as the Book says, "He married honourably in every way." And
there was no defilement of the marriage bed of that offspring,
honoured and beloved of his good and pious parents, beloved
of God, his kindnesses and favours were famous everywhere.
And the names of his forefathers were: of his father the name
was Dajazmach Eshate, the son of Abeto Fiqtor, the son of Atse
Nebla Dengel, and his mother was Wayzero (Princess) Amayo,
the daughter of Abeto La'eka Maryam, and the name of his
mother was Princess Walatta Rufa'el, the daughter of Abeto
486 a Walda Giyorgis, the son of Abeto Galawdewos, the son of Ras
Walda Giyorgis ; his father was Abeto Selasse, son of Wayzero
Fanaye; and the mother of Ras Walda Giyorgis was Wayzero
Elene, and her father was Dajazmach Talaya Christos and her
mother's father was Azaj Elateros of Sheme and Fatagar, and
the name of the mother of Nagala Walda Giyorgis was Wayzero
Walatta Tseyon. And the father of this particular Walda
Giyorgis was the son of Abeto Doni of Nagala. And the
father of Abeto Doni was Askarajan of Wag.
His mother was Beseldeya Ambarasa and governed Tigrc.
The mother of this particular Walda Giyorgis was Princess
'Atsaqa Dengel, the daughter of Amata lyasus, daughter of Wa-
lata Giyorgis, the daughter of Awsiibeyos, the son of Tewoderos,
son of Marta, daughter of King Eskander (Alexander). The
daughter of Fitawrari Rufa'el of Geraroya and Abeto Lebay of
Wadela, the mother of Princess Walatta Tseyon (Sion) was Prin-
cess Walatta Rufa'el, the daughter of Ada Adeyam Sagad lyasu
who was born of a daughter of the Negus Baqela as he was called,
of the house of Walatta Tseyon. We will also give the name of
the mother of that child's mother, Princess Bechash, daughter
of Ras Wadaje, son of Yamana Krestos, and son of Walatta
Negash Abrako. And the name of the mother of Princess
[305]
Bechash was Wayzaro Suranteya of Ambasal, daughter of Atse
Na'od and Tsege Roman (Rose of Rome), and Abeto Baraq.
These now we have mentioned to the best of our ability but
when we say we give an accurate account, the mind is feeble
(liable to error), the tongue is mute, and the hearing becomes
confused (lit. buzzes).
And by request he brought up the child in the Church, so
that he was baptized, and so was renewed by the Holy Ghost ;
and he received baptism at the hand of a priest and he was
christened by the name of Khayla Mika'el which was his name
as a Christian, and this was given him by his father, Dajazmach
Benyam, and he also brought him up in sound discipline. And
when he came to be instructed he gave him a teacher and he 486 b
was taught the sacred books. And he became a learned man,
and intelligent in all his actions, handsome in appearance and
liberal. And when he reached the age of 13 he longed to hunt
wild beasts, before he had ever gone out hunting, while his
elder brother, whose name was Eshti Engada had killed an
elephant, Nage 1 , that is to say a Zahon 2 . And when he saw
that and heard the chorus of dancing he was seized with anger
in his heart. Even as the Book relates, Saul the Israelite
was enraged, when he heard what Naos (Nahash) the Ammonite
said to the people of Israel, "Pay tribute with your right
eyes" (1 Sam. xi. 2) and then Saul was much enraged and he
took two bullocks and cut them in pieces and sent them to
all the people of Israel, and said, " Whoever has not followed
Saul and Samuel and Abner let his arms be taken away and his
house plundered." And when they killed, Khayla Mika'el was
as Saul, who had learnt warfare from a child, and the Nage was
as Naos the Ammonite, that is to say the Elephant. And
Qundi the retainer who was beloved was as Abner and the
official that sent him was Samuel, and again his father that had
begot him of his body was as David, for David was enraged in his
1 >&! Nage ; from a name, Nagaja, Sanscrit for elephant. For relations between India
and Abyssinia, vide Cosmos Indicopleustes.
2 HifTri the Amharic modern name for elephant. Variants, nfT/t Wlr* H-VTn Bilin.
jana, Quara, gana.
w. B. 39
[306]
soul when he heard the insult of Golyad (Goliath), saying, "Send me
a man who can kill me and we will become your servants, but if I
can kill him then you shall be our servants." And he killed the
giant Goliath and took his sword from his thigh. Khayla Mika'el
indeed was not comparable with David for he was but a child.
And Goliath was another Elephant and Goliath's sword was the
nose of the Elephant, that is to say, his trunk l .
We will return to the beginning of the narration. And as
soon as he left the house he began a journey towards Wagara
on the 17th Miyazya, and none of the soldiers of his father knew
him, though they knew that he might be captured and fettered,
487 a and being much loved by his father and still more because he
was a child who could not go out and descend (from the house)
so his attendants followed him slowly, saying, " Follow, he would
make 1000 soldiers follow war, for his father is a great prince
and who is equal to him ? " And he stayed at Batirko and then
left Batirko and stayed at Adiquorra, and from there he went
away and stayed at Darqay which was a town of Abeto Gabru
and then he met Abeto Gabru (in early daylight) at Bera. And
when Abeto Gabru saw him he was much grieved and vexed,
and said, "Whoever has taken you shall be sorry for it and
whoever brings you to the desert haunts of the Elephants shall
die, and saying that, he was enraged, for Khayla Mika'el was a
headstrong child, who was thirsty as a wolf, hungry as a lion,
and savage as a leopard, for he said, " Bring me to all the Ele-
phants ; if you will not bring me, then I have no kinship with
you," and when Adarqay Gabru laughed at him, " What have
they put into his head ? This child should be thinking of eating
and drinking but this is not business that children but what
young men, conquerors and those versed in warfare attempt."
And his father Dajazmach Khaylu, Chief of the Captains and
leaders was not residing at Gondar but had gone to the country
of his governorship, Damot. And when he heard the story of
his son, how he hunted wild beasts, he was much annoyed and
distressed at heart, like a woman taken with pains of travail,
and he said, " How could he endure the heat of the sun and the
Amharic word for elephant's trunk.
[307]
want of water, for he is a child who is not accustomed to any
such thing-. What will become of him and what shall I do to
keep him off distant countries ? " He would go to his son for
he loved him, and his father's love forgave the son, for who
would not love him of all who saw him ? And after that Adarqay
Gabru brought him and collecting many men of the army of his
house round the child, victor over the mighty, went to see where 487 b
was a herd of mighty elephants, and (the boy) saying, "Tell
me where is a herd of elephants to be seen," he told him "There
is a herd of elephants in the heart of the forest 1 that belongs to
Adyam Waldebba," and then Adarqay Gabru went with the child
conqueror of the strong, and many soldiers with him ; and they
came to where the herd of Elephants was. And when the
child Khayla Mika'el saw the herd of Elephants, he was like a
lion's cub that sees a bullock and has not tasted blood. His
heart stiffened like curds, and his hand was steady like a brazen
bow. And he went into the midst of the herd of Elephants
and let fly his spear at one and killed one. Then the herd of
Elephants dispersed like sheep that a wolf comes amongst, and
leaving that place he shot at another Elephant, and killed
him, making a bag of two (lit. accomplished a second). And
then he returned to Waldebba, and he was received by many
monks by whom he was blessed, and visited his son Tasfa
Giyorgis like a second Takla Haymanot who ate no food but
leaves 2 , that is to say tsagayto (?) ; he was received by him and
was blessed by him. Then he returned from Waldebba and
came to Aderqay and joined his teacher Walda Mika'el who
loved him dearly, like his own mother, and felt for him as for
himself, and with Azaj Bantahun. Here there were great
rejoicings and delight, first on account of his return alive and
1 /h'VUC^ 1 ' Ge'ez, Navel. Amh. hVflC^ * the central boss of a shield, here, the centre
of the Forest.
2 The reference is to the great Abyssinian saint Takla Haymanot (died about 1313) who
is described in the Ethiopic Senkessar (Synaxarium) as living in Waldebba like King Takla
Giyorgis. " He went thence to the land of Gariiriya ; and he ate nothing but leaves and
drank nothing but water," &c. (Sinaxaire Ethiopien, ed. Ig. Guidi in Patrologia Orientalis,
torn. ix). His feast was kept on the 24th Nahase (31 August), teagayto is some fruit or
plant not, so far as I know, identified.
[308]
second on account of his bag (lit. killing). After that he left
Darqay and went toward Wagara, and had a reception by the
men of Wagara with salutes of guns (feux de joie) according
to the custom of this country 1 . Then he went to Gondar and
had a reception by the men with crowds on foot and on horse-
back, so that they were astonished and dumbfounded by two
things, first by the youthfulness of his appearance and, secondly,
the force of his strength. And Ashawa came and laid trophies
before the King of Kings lyo'as, son of King lyasu, and they
had great rejoicing when they saw him leaving the trophies
488 a with his collar 2 . And then he went to the house of the Ytege
Mentwab, the Queen of Etyopiya and laid trophies before her,
and she was much gratified and she said, " When did he grow
up? When did he kill them, that child that was born only
yesterday ? " And after that he w r ent to his house. And when
he went to the house of his father who heard what was said
on the stoop 3 , he blessed God who had given such a son to
Dajazmach Eshate and blessed God that he had seen eye to
eye with him. And after that he entered his father's house
and there was joy and festivity, and after that his father
Dajazmach Eshate came from the country of his command,
Damot, his son Khayla Mika'el went out to meet him on the
road of Isada; and when he laid trophies before him, he (the
father) smiled gently to himself, but it was a smile of pleasure
and gratification; his pleasure at the sight was like that of Jacob
when he saw Yosef his son ruling over Egypt, after it had been
said that Yosef was dead, and a wild beast had devoured him.
As he rejoiced exceedingly, so in like manner Dajazmach Eshate
rejoiced at the sight of his son, and he blessed God for what
his son had shown him. Then he went to Gondar and spent
1 The elephant hunter's " bag " or number was called Gaddai. The insignia of his exploit
a ear-ring or necklet called Denfata (jfV4..* from jr i dannafa, to make a show, "swagger"),
the man who can show a number of lance marks or dents is a Zerrafi n<-X. i from H<J i
zarrafa, to charge on, and plunder. The betawa gives the hero the right to plait his hair in
a special way. The scale of valour is calculated thus killing an elephant is the equivalent
of killing 40 men; a buffalo, five men; a lion, four. In Tigre killing a lion or a Galla con-
ferred the highest honour.
2 1C.% is a chain or collar worn by boys mostly.
3 >i.P.fl1jei Amharic piazza or verandali <>f :l Imuxe, the stoop, i.e. publicly.
[309]
the winter there, for he did not wander about 1 . After this
a messenger came from Dajazmach Eshate to Ras Mika'el,
saying, " Come quickly, the King and Queen behold have given
you the title of Has." Then he rose and went. But this
matter will not be concluded at this point, as it will be found
in the history of the Negus lyo'as.
^ -K" T? ^ ^ ^
We will go back to the beginning of our story. And after
that Dajazmach Eshate sent his son Abeto Khaylu to the land
of Begameder with Azaj Mensabo and Shamat Keiifu and with
the teacher of Walda Mika'el to look after him and protect him ;
and he gave him many arms, guns according to the use of
Generals, for he was a great General. The reason for sending 488 b
him was that he said he knew that the people of the Quorra
(or hot low lands) were restless, and this should be stopped, and
because he said (his son) should know the land of his mother
Bigamer and know how to govern men, " While I am alive," as
he said. And then he went about the business and lived there,
and when he heard of the arrival of Ras Mika'el to make war,
he sent over to his father Dajazmach Eshate " Shall I come to
help you with a large force of troops and horsemen?" And his
messenger Abeto Gabreye, started off and Dajazmach Eshate
replied "Did I send for you to come and help me? Have you
no place to live in your country ? " And then Ras Mika'el came
to Gondar to lord it over them with great arrogance and
there was great disturbance and work of dismissal of officials 2 .
And they appointed Dajazmach Eshate to the Dajazmach-ship
of Da mot by a cunning fraud. They sent Ras Fasil after
him saying "We have given you his office and as for him
let him not snatch it from you." And afterwards Dajazmach
Eshate went to Damot. But Fasil followed after him, and he
heard of his arrival while at Dalma near Machakel. Fasil
sent all over Jawe and Mecha and assembled everyone and
marshalled them for war. And there was a great slaughter
1 Lit. did not say " Hither and thither," i.e. remained quiet, Amharic idiom.
2 sacking, dismissal ; Tf^JM Amharic. Guidi, Inc. rif., 209.
[3io]
and Dajazmach Eshate was killed with a great number of
soldiers and important men of his house. And Dajazmach
Eshate died lowly in spirit and humble to all the great ones,
as the Bible says, " Blessed are the poor in spirit for theirs is
the Kingdom of Heaven." He died and they shall weep and
mourn for ever for a just man, as the Bible says, "Blessed are
they that mourn here for they shall be comforted," and Dajaz-
mach Eshate died gentle and meek of heart, as the Bible says.
" Blessed are the meek for they shall inherit the earth." He
truly had the inheritance of the Kingdom of heaven. Dajaz-
mach Eshate too died in hunger and thirst for the love of man,
as the Bible says, "Blessed are they that hunger and thirst after
489 a righteousness." And Dajazmach Eshate died compassionate
and merciful, as the Bible says, " Blessed are the merciful for
they shall obtain mercy." He was truly a man who had com-
passion on the needy and lowly and he spared not the goods of
his house. Dajazmach Eshate died purified of all revenge or
rancour as the Bible says, " Blessed are the pure of heart for
they shall see God." Dajazmach Eshate, a lover of love and
peace as the Bible says, "Blessed are the peacemakers for they
shall be called the children of God." He truly made peace for
many men with God, by giving away his property. He truly
indeed was worthy of all blessings for he was a great man and
loved God. And Dajazmach Eshate died as all men have
died by tyranny, and I grieve over his history, it makes my
heart bleed. I am heart broken, heart broken that I did
not know him, heart broken, heart broken that I did not
see him. And when the news of his death was heard and he
came to Gondar, great grief and lamentation and great bewail-
ing burst forth as the Bible says, "Rahel weepeth over her
children, a great lamentation has broken forth." We will return
to what has been said above. And when he heard of the death of
his brother Dajazmach Eshate, Dajazmach Awsabyos returned
and Abeto Enged, for they were in his rear, Abeto Engad at
that time was a young man. They crossed the bank of the Abfiy
(Blue Nile) with a handful of soldiers. And there was great
[3*1]
lamentation, and he sent messengers from the guards of his
father to the son of Abeto Khaylu. And when he heard it, he
grieved saying, "Alas, alas, woe is me. I am grieved that he did
not know of my coming. He was truly worthy of regrets and
mourning. For he was a great father, who was pleasing to
heaven and earth." And then he made preparations to make 489 b
a memorial of his father and worthy preparations and works
of remembrance and he numbered out bullocks of which he
slaughtered 400 and what were left he used for farming at
Este. And he spent the summer in his province in sorrow
and mourning. For there were people who related what was
said of his father when he was alive, and people came at
the time of his death and weeping recounted things of him.
And his teachings they repeated mournfully, and as a lesson
of his. Were there not two spears that they hurled upon
thee Eshate, like Saul, and violence like Nabute. But alas
for Eshate it afflicts my vitals 1 ! and he said, "Ah, me, for my
father it afflicts my vitals." And at that time Dajazmach
Yamaryam Barya started on a crime and conspired against the
Negus. He sent to him (his brother) to say " I am your servant
and friend, I am your brother and kinsman. Come to me and
we shall be one, and if we are one there is no one that will avail
against us, there will be no one who can stand up before our
face, for I am a great general, and you are a great (ally) as-
sistance." And when Abeto Khaylu heard this talk he was
much enraged and said this rebellion and conspiracy against
the King should not be, for the Bible says in the Psalms, "Touch
not mine anointed " (Ps. cv. 15) and in another place it says,
" Stretch not forth thy hand against the Lord's anointed, for he
who layeth his hand on the Lord's anointed shall not be purified
from his stain " (1 Sam. xxvi. 9). But who shall attain to this
knowledge ? Oh my Lord and friend, between whose love and
mine there is no defect or deception, from this you have
received wisdom and knowledge which Dajazmach Maryam
Barya never received, and his brothers and friends, who were
Amharic.
[312]
sorely tried. Then after he had heard of the crime of Dajaz-
inficli Maryam Barya the Negus appointed Dajazmach Birale
and after he had appointed him he went to Begamedr, and
Dajazmach Maryam Barya caught him (Birale) when replete
with food 1 and there was a great slaughter and he conquered
490 a and slew. Many were killed that day and they took prisoner
Ras Ayadar and Echage Yamaryam Barya. And at that Dajaz-
mach Yamaryam Barya rejoiced greatly at the victory, and
there was no end to his rejoicing, for he did not know what
the Bible says, "He who kills with the sword shall perish
by the sword." On this there was great mourning in Gondar
because Birale the brother of the Negus was dead. We will
go back to what we said at the beginning. And after that
his kinsmen wished to make war and take his country but
they were not able to carry on the war. For God was on
his side as he was on the side of Moses in the land of Egypt,
and the hand of the Lord has not failed, when, oh when (has
it failed)? Thence he went to Nagala and spent the winter
there with many retainers, for there was no one to harm him.
After this there was an expedition 2 against Dajazmach Yamar-
yam Barya. After this the Negus lyo'as went on an expedition -
with Ras Mika'el and large force of soldiers, and then the Negus
sent Shalaqa Tezkaro and Fitawrari Gabena to bring Abeto
Khaylu; and Abeto Khaylu came quickly, and was received
by the King and Ras Mika'el at Mushalamiya Abo. And the
Negus started forth and camped at Nafasa Mawcha, and they
fought a battle at Checheho, and the Negus gained a victory
and Yamaryam Barya took to flight. But the rest of the story
will not be concluded here. After this the Negus returned
and on the Negus's return Abeto Khaylu fell ill at Garagara
of the small-pox 3 and they carried him on a bed to the town of
Nagala. And God gave him life and had pity on his illness,
as a father has pity on his son, just so God has mercy on those
1 Amhuric, *>m>i lit. to have indigestion.
2 \loo-fi* Amlisiric, sin expedition, from Ht to raid. Azm&ch (>H*7^), ;i niilit;uv
title, is a derivative. 3 Amharic,
' [313]
that fear him. Glory be to him ! And Mika'el the Archangel
was not parted (from him in) his illness, for he was his own
guardian angel. And after he recovered from his illness Ras
Mika'el sent over to him a message, " Come ! come to Gondar
and I will give you my daughter." Then he went from Nagala
to Este and heard there the news of the death of the Negus
lyo'as his kinsman and he wept there.
REIGN OF YOHANNES
And then he heard of the news of the accession of Yohannes, 190 b
and arrived at Gerariya. Thence he went to Gondar and was
received by the Negus, bringing the tribute that was fitting 1 .
And he was received by Ras Mika'el and Ras Mika'el looked
after 2 Abeto Khaylu. And he gave 'him his daughter whose
name was Princess Walatta Takla Haymanot, and counted out
for him much property which was dowry. And as for Abeto
Khaylu he enumerated his lands (villages), saying, "Behold!
These are the dowry that are mine," And when Ras Mika'el
heard the number of his villages, he was astonished and
dumbfounded, and how should he not be astonished? For
there was no one who had the like extent of villages (country).
And after that he brought him to the pastures and made him
come to his house and spend the winter (rains) in his tents.
And at that moment there was an expedition to Damot of Ras
Mika'el with the Negus Takla Haymanot and many Generals
with him, and Abeto Khaylu himself, son-in-law of Ras Mika'el,
went on an expedition with him. When Fitawrari Ras Mika'el
came to Fagta, there was a great slaughter that day, and Ras
Mika'el was victorious, and Abeto Khaylu killed six uncircum-
cised 3 , and five with spears and one with his sword, a Guarade 4 ;
he was a noble youth, so young that it is difficult to listen
and to speak of it, he being a boy of seventeen winters, worthy
of admiration, and his prowess was such as to be hard to believe.
Amharic. 2 t/hc}Pi = >,flt/h to tend, nurse.
Amharic from *A<C> to lock with a key. Arabic oUJ. Ouidi, loc. cit. 245.
= a straight sword ; 7/S.jP i the curved scimitar of the Abyssinians.
w. B.
[314]
For he then performed a deed of great strength, even as did
Gidewon with Midyam (Midianites) when he said, "The war is
Gidewon's but the strength is the Lord's 1 ." And he slew Heb
and Zeb and Zebehel and Salmanna (Oreb, and Zeeb and
Zebah and Zalmunna) and all their followers, who killed his
brother, and so he wiped out (expiated) his brother's blood by
the shedding of the blood of the people. In the same manner
he (Abeto Khaylu) acted at Fagta and avenged the blood of
491 a his father, who had left no other son, and then he acted as
David the Israelite did in the face of Saul his father-in-law, and
laid trophies before him. In such manner he (Abeto Khaylu)
acted, and laid 200 trophies with his retainers before his father-
in-law, Ras Mika'el, who rejoiced over the youth of Abeto
Khaylu. And when thin was done he afterwards returned to
Damot, to his tents. And when Abeto Khaylu had returned,
he was minded of what his father said when he was alive, " If
now I die in a foreign land leave not my bones in a foreign
land as long as you are alive, but bring my bones to Waldebba."
And he answered Ras Mika'el, " Is it permitted to me to take
my father out of a grave when you are present?" And Ras
Mika'el replied, "Do as you will for you are my son and
beloved of me." And so he sent a large force of troops to
bring his father away ; and they bore him away, for they would
make no separation of his limbs, and they would not disturb
the fillet on his head, that he bound round it in life, but brought
it along. And then there rose great mourning and lamentation
when they saw the corpse of Dajazmach Eshate their friend
and tribesman. And the whole world said, "O Dajazmach
Eshate, thou art a second Zakaryas who died through tyranny,
for Herodes went out and killed Zakaryas in the Holy House,
and his blood was flowing for thirty years, and after that the
King came and asked saying, " For what reason is this blood
flowing?" and they told all that took place. Then he com-
manded them to bring a man of the house of those that killed
him and they made his blood flow upon the blood. And when
1 Judges vii. -J;>; viii. 21.
[3iS]
they had done this, the blood at the instant ceased to flow
(dried up). Just so the son of Dajazmach Eshate acted; he
mingled the blood of the people with the blood of his father.
And then he was minded of Abel whom his brother slew, and
the children of Qayal (Cain) who perished in the deluge (Maya
Ayekh). Dajazmach Eshate was Abel, whom by a previous
decree died by the point of a spear. The children of Qayal
were Jawi and Mecha, men of Damot. And the deluge was the
sword in the hand of his son, Olzabel that was burned with fire,
was the land of Damot. Blessed is he, Abeto (Khaylu) that made 491 b
flow the blood of thy sons at Fagta, for Eleyas will help Ras
Mika'el. Oh Babylon, land of Damot, blessed is he Zerubabel,
Abeto Khaylu, that exacted a great vengeance. Hose'e Ras
Mika'el will give thee help and make thee worthy of being
blessed. Oh Second Yosef Dajazmach Khaylu, as Yosef took
Ya'qob his father from Egypt to the land of his people and
brought him to the land of Cana'an, so thou didst take out thy
father and bear him quickly to the land of Waldebba that
formerly in life he yearned for. For this thou deservest to be
blessed. Oh Second Jacob Dajazmach Khaylu who took the
blessing of Ishaq thy father, Dajazmach Eshate, that was sacri-
ficed at Bifata. And now we will return to what we were saying
before. And after that Azaj Teku Eqa brought him to the house
of Walda Mika'el. And Abba Ma'aza and those who brought
him to Waldebba to a consecrated spot, as he had before desired.
We will go back to what was said before. Bringing him the
Negus Takla Haymanot returned and Ras Mika'el and all the
captains and Abeto Khaylu returned. And there was great
shouting and war cries on their return and rejoicings and singing.
Then Dajazmach Khaylu bethought him of a beautiful song,
and his song was like this :
As for the sword, I know how it
Always strikes, I glorify Khaylu.
And after this he went to Gondar and stayed a short time there.
After this he heard that Ras Fasil was at Nagala in Begameder ;
on hearing this Ras Mika'el marched out from Gondar quickly
and went against Ras Fasil to make war upon him, and there
he fought a great fight while there also fought the youth Abeto
Khaylu, so that the Negus Takla Haymanot and Ras Mika'el got to
know of his youth (what his youth was worth). Then Ras Mika'el
went to Gondar and wanted to go to his country with the Negus
492 a Takla Haymanot and his troops, and Abeto Khaylu said to
him, " I will go with you, and there shall be no separation between
us, for I am strong for marching whether for death or life."
And then he blessed him with a great benediction, as Ishaq did
Ya'eqob his son, saying, " Be lord over thy brother. Whether
the heavens are moist or the earth stricken (the dew of heaven
and the fatness of the earth) it shall be thy blessing 1 ." The
Blessing with which he blest Abeto Khaylu was for two reasons :
first because of his saying that he would go with him, second
because he did not deceive him, as two generals, viz. Dajazmach
Wand Bawasan and Ras Goshu deceived him. And for that he
gave him a great blessing upon (lit. taking) his head. After this
Ras Mika'el went to his province Tigre and passed the winter at
Adewa. And Abeto Khaylu went to his province of Begameder.
And when he reached Dangure he was received by Dajazmach
Wand Bawasan and Ras Goshu and he went in their company
to Gondar. But they quickly returned and went to their country.
And he (Abeto Khaylu) followed after them, to his place (village)
of Nagala and wintered there. Then Dajazmach Wand Bawasan
said, " Give me your sister that is called Wayzaro Weshen Azal
for my wife." But he refused and answered, " It is not fitting
for me to give you my sister, because you have married her
sister called Yaweb Dar, and the Bible forbids marriage with
two at a time." And again he said, " Supposing I give her to
you, which will you put in the position of wife ? Of the two will
you make a concubine of the sister I give you and how much
of a /wife ? " That was his haughty answer. And on account of
this Dajazmach Wand Bawasan hated him and wanted to seize
him and take his lands. The other however was not frightened
of him because he was a giant and versed in war from his child-
1 Gen. xxvii. 39.
hood. Then there was a great battle with Dajazmach Wand
Bawasan and they fought with one another; and Dajazmach
Wand Bawasan pursued him. Now behold the commencement
of the trial of Abeto Khaylu. He fled, leaving his country, and 492 b
while trying to get to Gondar, he had a messenger from Ras
Fasil saying, " Come to me and we will be one (united). And
Fasil (pretended) to hold all the other's possessions as of no
account, for he was a serpent. And he spoke like this several
times and showed his face (nature) to (Abeto Khaylu) the son
of Eshate, and he threw a net around him, making him gifts of
arms and titles. Just as the Bible says in the Psalms, "The
proud ones hid a snare from me, and concealed the deceit of
their nets for my feet" (Ps. cxl. 5). But Abeto Khaylu was
cunning as a serpent and simple as a dove. As the Bible says in
the Gospels, "Be cunning as the serpent and simple as the dove."
And he being simple as a dove severed himself from the other,
in his wisdom. And he left Gondar and on coming to Abba
Samuel as he had commanded Fitawrari Abro'ay came to his
death. And he marched forth from Gobaden and joined battle
with him and gained a victory and brought him to his camp.
On that Dajazmach Wand Bawasan marched out in a rage and
followed him to Gobaden. And Dajazmach Wand Bawasan
arrived at where Abeto Khaylu was and there was a great
battle and Abeto Khaylu took to flight, but while he was flying
he performed deeds of valour, and he slaughtered as the fleet-
footed Osahel with his bow killed Abner when he was fleeing 1 .
And when he came to Kaylameda, there fell upon him a power-
ful body of men mounted on horses. And on this he wheeled
round on them and said, " Come on upon me, for I am the man
you are looking for." That moment they hesitated with fear at
what might be in store for them, and they were afraid of coming
near him. And then he arrived at the house of the Abun.
And Dajazmach Wand Bawasan came to Gondar, and that
was the day that Susneyos, the Negus, quitted Gondar and
Dajazmach Wand Bawasan went to the House of the Abun
1 2 Sam. ii. 18, 19.
[318]
and was received and made peace. And he made a covenant
with him and after that Dajazmach Wand Bawasan went to
493 a Begameder. And Abeto Khaylu remained at Gondar. While
things were in this situation Ras Mika'el came with the Negus
Takla Haymanot, and there was great panic and threats of
danger and they came to Gondar. At that time they crucified
Abba Salama as Artekersas (Ahasuerus) crucified Hama (Ha-
man). Abba Salama had subverted the Faith and a great
infidelity had broken forth, that had disturbed every man in
his tents. For he had thrilled the hearts of all the men without
knowledge of the Scriptures. As is said in the remains of
Qerlos (Cyril), "Thou didst move the whole world in a little
space." He also destroyed the house of the Echage Henok,
a righteous man and orthodox. And Ras Mika'el at that time
was very active, he appointed Abeto Khaylu to be Dajazmach
of Begameder, besides whom no one could be found (better)
for the position in Begameder unless Dajazmach Khaylu were
selected. After this Dajazmach Wand Bawasan and Ras Goshu
were guilty of rebellion, and Ras Mika'el hearing of it, sent that
very day Dajazmach Khaylu with a large force to set on fire
and burn the convents of Tsagyat in Gebaden and Reza Habt
towards the road of Farqa Bar, which was a hiding-place for
robbers. And there the soldiers of Dajazmach Khaylu fought
a battle wherein Dajazmach Khaylu showed himself worthy
of his title, for on that day there was fought a great battle
between Ras Aydar Wadaj Asahel and the people of Yaju
and victory lay with the soldiers of Dajazmach Khaylu. And
after that he returned and told him all that took place.
Then Ras Mika'el marched out and went on the road in the
rear, and reached Dagola and he camped there and Dajazmach
Wand Bawasan and Ras Goshu advanced with a large force
and they joined battle that lasted forty-five days in which there
was a great slaughter. And at that time Dajazmach Khaylu
493 b fought, and the prowess of the young man was wonderful such
as is impossible for the ear to hear or the tongue to relate.
While Ras Mika'el was at Dagola he saw the tents at Semen of
Tesfu. And his heart was fired at that and he exclaimed,
"Can a fox stand up in the face of a lion? Or a Karmel
that is a Chefreg 1 that is like Tsad 2 contend with the wood
of Pawqina (pine)?" And so saying, Ras Mika'el summoned
Dajazmach Khaylu and Dajazmach Kefla lyasus that they
should act after his own heart. As it is said in the Bible,
"I have found my servant David a trusty man that worketh
after my heart 3 ." And then he marched by night and made
war on him, and fought a great battle and made great booty.
Dajazmach Khaylu fought and made prisoners of eight powerful
men, many goods, both guns and arms, round shields 4 of
war and mules and horses, and the troops of his house made
prisoners as well as he. And .after this he left the men
he had made prisoners before the face of Ras Mika'el. And
Ras Mika'el was rejoiced at the strength of Dajazmach Khaylu.
"Oh my Lord and loved one, what place is there that you
have not fought in (lit. killed). Oh my Lord and loved one,
who hast bound my soul with your soul. As the soul of David
was bound up with the soul of Yonatan (Jonathan). What place
have you not done valiantly in? And how shall we measure
your manhood, for there is no measuring it ; at Dagala what
you performed was equal to ten young men or twenty or thirty
and the great ones talk of it in Begameder, who saw you moving
about among them. And you range about everywhere (lit. you
say, 'Here and there and everywhere') when mounted on a
horse (lit. on the foot of a horse). Woe, Oh conquering, con-
quering youth, to the enemy, whom we saw to-day at noon, woe
to those Oh conquering child, whom we saw to-day at the moment
of the struggle. Oh my Lord and loved one, I grieve you did
not find an upright King, for the Bible says, " Thou shalt not
dwell in country where there is not an upright King," and of
how many didst thou wipe off' all the ointment of valour instead
1 YlC"%A Karmel ffi&C."! chefreg, kind of plant, a small shrub, used for making brooms.
2 KK * or K j i Tsad or Tsaddo, shrub, Rhamnus Tsaddo (Schweinfurth), whose root is
used for flavouring Hydromel (Taj). The more usual flavouring is by the plant Giesho,
Rhamnus Paiiciflorus.
3 1 Sam. xxix. 3. 4 Gasha, round shields, Amharic.
[320]
494 a of selling it to many warriors?" (Matt. xxvi. 9). We will go
back to what was being said before. And after forty-five days
Ras Mika'el was defeated though he did not show he was beaten,
as the Book of Kings says, " Let not that matter displease thee
sometimes it is like that, sometimes it is like this (whether it is
thus or thus) wilt thou always be delivered from the sword V
And after he was defeated, he came to Gondar and there came
with him two chiefs, viz. Dajazmach Wand Bawasan and Ras
Goshu and they brought him. At that time Dajazmach Klwylu
and Dajazmach Wand Bawasan became reconciled and also
with Dajazmach Goshu. And he gave him his sister named
Princess Weshen. Before they made war from necessity, contrary
to their desires. And he went with him to his country, Begameder,
and spent the rains there. And during this time while Dajazmach
Khaylu was at Gerariya, the King of Kings, Takla Haymanot,
went out and came to Qaroda, and when Dajazmach Wand
Bawasan heard of this he sallied forth from Ashma and camped
at Reb and caught the Negus while eating and drinking, and
all his generals eating and drinking too, as they were not aware
of his coming. He came on Easter day. And he stopped
when they were at Adaga, and took them prisoners, and then
returned having taken the Negus, and the crown of the kingdom,
and the fillet of his head and all his generals and there was not
one of the soldiers of the Negus that was not captured. And
at the same time Ras Goshu came and Ras Fasil to help the
Negus on the Dara road. And they attacked Dajazmach Wand
Bawasan and Dajazmach Khaylu joined with him, and fought
with them to help the Negus. And they fought a battle at
Chachaho and Dajazmach Wand Bawasan was defeated and
retired to his country Lasta. Whereupon they sent the King of
Kings Takla Haymanot to his tents at Gondar. And he and
Ras Mika'el made friends and have so continued to this dav.
After the fight at Dagola he sent him to his province Tigre.
After this Ras Goshu and Ras Fasil returned having become
494 b reconciled, and becoming intimate they concerted a plot against
1 2 8am. xi. 25.
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Dajazmach Khaylu, saying to Dajazmach Wand Bawasan, "We
have come to you, you will not be silent about the province
of Dajazmach Khaylu." That was what Ras Fasil said because
he was his enemy from of old, and the other had done him
favours when he came to Begameder. He returned evil for
good that had been done him. As the Bible says, " They returned
me evil for good, they hated me because that I loved them "
(Ps. cix. 5). And after that Dajazmach Khaylu was expelled
(from his province) and gave over his province to Dajazmach
Wand Bawasan : and he came to Gondar and spent the winter
there. And about that time there was a famine 1 that is called
" My thinness " (Qachne).
At this time the King of Kings, Takla Haymanot made
changes among the offices, and confirmed Ras Ayadar in his
office, as Ras Behtwaddad 2 . And Dajazmach Berkeyanos was
appointed to be Teqaqen, and Dajazmach Aklog to be Balam-
baras, and Dajazmach Khaylu to be Qanasmach. He went to
Ahobalekhua, his village on the road to Anguaj on account of
the famine, and then he went to Begameder. And about that
time the Negus left Gondar to make war on Ras Fasil, and he
came to Lebbo, and from Lebbo he went to Affarawanat and
when at Affarawanat Dajazmach Khaylu gave a horse which they
call Magen to the Negus Takla Haymanot, and then the Negus
presented to him the revenue that belonged to Nagala, which
did not exist till instituted by the Negus Bakaffa. On this a
herald proclaimed, "I have given him all the revenues that come
from Nagala. Let them be for his son and his son's son." And
for this declaration there were many witnesses, viz. officers of
state and judges. And their names were Ras Ayadar, Dajazmach
Adegah, Wand Bawasan, and of the judges were Liqa Khaylu,
Azaj Ya'eqob, Azaj lyo'akes, Azaj Abeselomof Sango, LiqaGebru, 495
1 J'rtiT (Qatana), Aniharic (from verb Qatana, to get thin), was corrupted in popular
language into |'Pfc! (Qachne) = my thinness, with a secondary meaning of (1) a thin pole
or wand ; (2) narrow shoes.
2 -tt^atfjl:* or -n;h-Vfl>jt Betwaddad or Beht-, the highest title in the kingdom,
derived from nA-J-i < only or specially united to, i.e. beloved ; prime favourite. The
number in former days was limited to two.
w. B. 41
[322]
Azaj Abeselom, the son of Azaj Tadaseyos, Liqa Gabru, son of
Liqa Takla Haymaiiot. And in presence of those the Negus
gave him his villages. Dajazmach Khiiylu returned (to the
Negus) the revenues of the villages that the Negus had granted
him, in order to strengthen himself with the Negus Takla
Haymanot, as Zerubabbel strengthened himself with Daryos the
King by returning his prisoner, Ya'eqob, and as lyasu (Joshua)
restored the land of Shem that was called lyarako (Jericho), that
the children of Kam had taken away 1 . We will now go back to
what we were saying before. Now while the Negus was making
war on Dajazmach Goshu and Dajazmach Wand Bawasan, on
account of the people of Lasta, and on account of that he
abandoned the expedition against Fasil, the Negus came to
Gondar and spent the dry season there, and Dajazmach Khaylu
came with him. And after that he returned to Begameder,
and while he was at Begameder, Fasil came to Gondar. Fasil
was an enemy and a tyrant, for he had plundered the house of
Dajazmach Khaylu of all its goods and left nothing that was in
the house, though the goods that had been given him were without
number. As soon as Dajazmach Khaylu heard that he had
been robbed of his property his elder brother died whose name
was Abeto Anged when Eshate was there. And he was filled
with great grief when he heard the two reports at one moment,
first of the robbery of his house and secondly of the death of
his brother. And after that he heard of the death of Ytege
(Queen) Mentwab who gave food to the hungry and was the
hope of the people and of those who lived around far and near.
And when the sun, the Ytege Mentwab, set, there was darkness
and great lamentation over the whole world. For Ytege Ment-
wab was in truth a sun. She gave joy to the poor and needy, she
clothed the naked and starving. Who is there that would not
regret such a woman, and be sorrowful for thee, Oh Jerusalem,
Ytege Mentwab, the land of prophets, priests of Quesquam 2 .
495 b For there was no man who did not bewail her in sorrow.
And who is there who would not be submerged in a flood
1 This story is taken from Apocryphal sources followed by Josephus (Anti<j. xi. s). Op.
also Haggui i. 1. 2 Qusqfuu, a town of I'pper ilgypt.
[323]
of tears at the tokens of grief when they saw Ytege Mente-
wab being lowered into the grave, the sun of peace and
love, for there was no man that her light had not cheered,
or her hand had bestowed gifts, so that there was bitter
lamentation, for hers was a great race that loved and inspired
love. And thus mourning and grieving he spent the summer
(dry season) at Gerariya. At the same time Ras Fasil handed
over to the Negus Takla Haymanot his land in Damot and
wintered there and joined with Ras Goshu. Then Ras Fasil
and Ras Goshu came to the Negus Takla Haymanot, and they
made an expedition against Dajazmach Wand Bawasan. But
the Negus had no desire for that expedition (raid). And he
joined with Dajazmach Wand Bawasan and Dajazmach Eraqles
(Heracles) who had helped Dajazmach Wand Bawasan. Then
before the arrival of Dajazmach Fasil, Dajazmach Khaylu went
away to Agats for he was ashamed to be connected with Dajaz-
mach Fasil for he had been his former enemy. So on that account
he went to Agats and did not go on the raid with the Negus, and
only his retainers went. Then after that Dajazmach Wand
Bawasan and Dajazmach Eraqles were defeated at Enjarut,
and Ras Goshu pursued them as far as Wag. And Dajazmach
Fasil turned back and in returning appointed over the lands of
Dajazmach Khaylu two chiefs; then he took them and put them
in chains, for they had done what they ought not to have done.
And Dajazmach Fasil went off to his territory, as was his
custom, sneaking like an animal, a civet cat 1 . And during
this time Dajazmach Khaylu and Ras Goshu and Dajazmach
Wand Bawasan had come together at Bashelo and made
friends there, and with the Negus Takla Haymanot. And when
Dajazmach Wand Bawasan and Ras Goshu returned Dajazmach 496
Khaylu returned with them, but only he did not camp with
them, he said, "It is not fitting for me to have my camp with
1 TC^' Tern = civet (Amharic); the usual word is Hfl- Zebad, heiice our word civet,
Arabic j*)j. The old Ge'ez name was K)\iin Ankaso, or h"yi>fli Ankos= Greek oi/v. The
civet substance is found sticking to branches, bamboos, etc., where the animal has been
moving and rubbing itself, and is still obtained in S. Abyssinia and Kaffa. It may have been
what was called Kan-Tovpi by Cosmas Indicopleustes (6th cent.).
[324]
the Dajazmach of Begameder," so he camped by himself, and
saved the bullocks of the country of Fogara from being plundered,
for he was a friend of the pasturers l . After this Has Goshu went
to his territory, Ainara, and Dajazmach Wand Bawasan went to
his, Garagara, and as Has Goshu was going he received Dajazmach
Khaylu with joy and festivity, and sent him away in peace. But
Dajazmach Khaylu went away to Wakhne to where the Negus
was and joined him there and they consulted together about all
that was taking place. After that he turned back and came to
Gerariya. And when Has Fasil heard all that was going on, on
that he sent his son whose name was Dajazmach Walda Gabre'el
and with him a large force of troops, and gave him orders to
set fire to the house of Dajazmach Khaylu and he did so, on the
2nd of Hamle (15 November). And he ordered the burning
down of the house for (the reason of two affairs) two reasons,
1st because he 2 had reconciled Ras Goshu and Dajazmach Wand
Bawasan and made peace between them, and 2nd because he
had received Dajazmach Kenfu; for when the latter had been
making war upon Ras Fasil, and had been driven out to Dajaz-
mach Khaylu, the latter then had received him with delight and
rejoicings, and had told him, " My house shall be thy house and
my land shall be thine, and think not of what thou shalt eat or
clothe thyself, or for thy sojourning, for there shall be nothing
wanting of anything that thou mayst ask for from me." And
what he did for Dajazmach Kenfu were things too numerous to
relate. For that then Ras Fasil ordered the burning of his
house. And on the same day Asalafe Qunde and Asalafe Walda
lyasus did valiantly, while their lord was not present. And
496 b after that Dajazmach Walda Gabre'el returned and his retainers.
And while he was at Gerariya Dajazmach Khaylu heard how
they had burnt down his house, came away in haste but did not
catch them, and afterwards he wintered at Este, but Fasil made
war on the Negus and Dajazmach Wand Bawasan and he
(Fasil) came in Maskaram (September) and he burnt down
Amharic, pastoral nomads.
2 D. Khaylu.
[325]
his (Dajazmach Khaylu's) house a second time and after went
to Kemer Dangaya and camped there. Dajazmach Khaylu
went to Nagala and Dajazmach Wand Bawasan to Masqaneh,
and then Ras Fasil rose to go to Wakhne to where the Negus
was with Ras Goshu and then Dajazmach Khaylu followed in
his tracks and said to the men of his house, " Follow me and we
will make an attack on Fasil for there shall be no hope of life
for either great or small, and thereby resembling Jonathan
the son of Saul who fought valiantly at Mikewos (Michmash) as
it is related in the Book of Kings. And a great slaughter took
place, and God gave great strength, for as the Book of Psalms
says, " They have the strength of the Lord, who fear him, and
who call upon his name." And they took prisoners a great
many men and horses and mules without number and the
number of tents was 450 there being many men who were
making festival that day, so that there was not a man who had not
captured horses and mules. The number of horses that were in
the train of Dajazmach Khaylu was 220 and those (in the train)
of Ras Fasil were 3550 so they saw the stoutness of heart of
Dajazmach Khaylu who confronted Ras Fasil though he had such
a number of horses and troops. And the day was Wednesday
and the spot was the Amus river. And on that day they re-
sembled the father of David. For when David was away the
people came to the land of David and captured two of his
women, Abigaya and Akinahon (Abigail and Ahinoam) and 497 a
plundered his house (1 Sam. xxx. 3 5). And then David came
and mourned because of it and at the same time he pursued
and caught them when they were spread abroad (1 Sam. xxx. 16)
and smote them there. And Dajazmach Khaylu was David
and the people were the soldiers of Fasil whom they killed at
the Amus river and the two women of his houses that did not
leave as they were burning them. From thence he returned
from the field of battle and joined Dajazmach Wand Bawasan
and sent over a messenger to the Negus, saying, " Good news
for thee, oh King, good news," and the Negus was rejoiced at it;
and Dajazmach Wand Bawasan and Dajazmach Khaylu met
[326]
the Negus together on the Saturday the seventh day. And
then they encountered Fasil and defeated him and many there
were that were killed and taken prisoner, Dajazmach Khfiylu
doing valiantly that day as is the wont of warriors, capturing
a great number of men, 165 in number. He went to the
Negus and presented the trophies and said, " On the Thursday
I did it, I did it, thus," and like that he boasted and vaunted l
himself. After this the Negus turned back and went to Gondar
from the place of the raid and Dajazmach Khaylu went to
Gerariya in triumph, and they composed a chorus which ran
like this, "On Thursday Ras Fasil got Khaylu excommunicated:
he got leave and went off to be absolved on Saturday. When
a shield glittered at him and the spear pursued him, off went
Fasil quick." And he lived there a short while and then went
to Gondar and made gifts to the Negus including a horse
that they call a mudslinger 2 ; and the horse was estimated to
be worth 35 dinars of gold. And the Negus gave him lands,
which had been assessed with the providing of a troop 3 and
shields and shieldbearers, saying, "Build a Church for they are
lands you possessed before." But the gifts are for two reasons,
1st because of the fight with Fasil, 2nd for the gift of the horse,
and that has been inscribed in the book of the Judges and it
497 b will be found there. And after this he returned to the country
Gerariya and stayed the summer there. He was taken ill for
a short while, but God cured him of his disease, on Him be
praise. And while he was at Gerariya Ras Goshu sent a message
to him, saying, " Help me." On this he descended towards the
Abay with Ras Ayadar and they met him there. After this
they went to Gondar. At that time there were changes
made among the officials and the Negus Takla Haymanot
appointed Ras Ayadar as Dajazmach of Semen and Azaj of
Qaha, and spent the rainy season there. The Negus Takla
Haymanot said, " As a matter of friendship show me a great
1 Recounting deeds of valour called fakkera is a permissible and customary pertnnnanco
among Abyssinians. Cp. similar ceremony in Spain on creation of a Grandee.
from tlt-fil to throw mud, i.e. mud throwers, gallopers. Amharic.
Guidi, loc. clt. 626.
[327]
number of your soldiers," but it was Dajazmach Khaylu who
answered, " Yes, and I will do for thee what thou biddest me,"
and in the middle of this business he summoned Ras Goshu
though no one knew his crime (what he had committed). Then
the Negus called up Dajazmach Khaylu and said to him, " Put
Fasil and his son to death." And (the other) replied, " Assemble
the judges, and let them give sentence and I will kill them
according to the sentence (legally), and if not, how should
I secretly put to death men who have been in chains for
a long time ? " And by saying that he made the Negus desist
from his order to kill them. We will go back to what we
were saying before. And on that he sent him (Dajaz. Khaylu)
a horse and a gilt sword and all the equipment of a warrior,
and he was set up with all this splendour. He came to Ashawa
and showed the revenue return 1 which gave the Negus great
satisfaction, and with this there began all kinds of decorations
and honours. And a short while after there came to the Negus
a report to the effect that Wand Bawasan had come. And he sent
down Abeto Takla Giyorgis from Wakhni and Wand Bawasan
did not halt except for the impropriety of one day. Thereupon
the Negus rose up in anger and issued out from Gondar and
marched towards Begameder. Then the Negus met Wand
Bawasan and they fought there, and there was a great slaughter
and some of the soldiers of the Negus fled, and got as far as 498 a
Gondar; and while the Negus himself was in the midst of the
enemy, others again fled and reached Gojam, while the Negus
was in the midst of a terrible battle; and there were some who
fled, but many a man did valiantly; on that day Dajazmach
Khaylu also was valiant and captured many prisoners. And in
the middle of the battle he met Dajazmach Bakaha, threw
his spear and struck his shield, but he could not stand up
before the face of Dajazmach Khaylu, no more than a flying
thread can face the wind or a bullock stand up against a lion,
and Dajazmach Khaylu did not desist from pursuing him and
smiting him till he came to Kemer Dangaya, And then Dajaz-
1 Modern Aniharic, "/fl^i royal revenues.
[328]
mach Khaylu wheeled round and halted there, and Dajazmfich
Wand Bawasan fled and came to Gerariya with Abeto Takla
Giyorgis, but Dajazmach Khaylu returned with Dajazmach
Adegah and Sela Gabru and laid the trophies before the Negus.
The Negus rejoiced at the manhood of Dajazmach Khaylu, for
there were many generals and young men that were afraid and
fled that day. O my Lord and friend ! There is no one who
knows thy worth except only God that guards thee in every
day's trials, I am sorry for him who does not know thy
goodness. What land of the Negus is there where thou hast not
fought or laid trophies before him ? And what spot that thou
hast not marked with the footsteps of thy valour ? The prowess
that thou showed at Amad Bar, that was wonderful and admirable,
it was worthy of admiration from all creatures, as is said of the
three mighty men who were Adinon (Adino) and lyabuste
(Abishai) and Elianan (Eliazar) who were famous in the house
of David.
We will turn back to the beginning of the story. Then the
Negus left Wadegano for Dajazmach Wand Bawasan and
498 b marched as far as Emakina and pitched his camp at the
bottom of Emakina and Wand Bawasan pitched his camp on
the top of it. And then there was a battle, warriors advancing
from one side and warriors sallying forth from the other,
and they smote one another, and Dajazmach Khaylu started
slaying, seeming as if his heart was ever on fire so that he
slackened not in his slaying. As the Bible says, " I have no
thought for those in front of me, and those behind I hasten,"
and he fell upon Dajazmach Wand Bawasan when they were
carrying' water. After this he made friends with the Negus
and delivered to him a rebel (pretender, rebel, Amharic), who
was Abeto Takla Giyorgis. And the Negus returned and on
arriving at Reiner Dangeya he appointed 1 )ajazmfich Khfiylu
Yashalaqa of the Kanisa l . And there was joy and festivity, and
a chorus and singing and it ran like this
1 Auiliaric. Yasliiilaqft is commander of 1000. Alaiii = commander; ya-slieh=of 1000.
Kauistt is the name of a corps.
[329]
"Let them roast, Let them roast (thrash, lit. set fire to) the
coward
Quickly off went his armlet
Quickly off went his mule and his servant
They are roasting the coward 1 ."
And again it was said, " Why did they say a man ? a worm in
my garden grain has his (as much) strength, why did they say a
man ? " And after that the Negus came to Gondar and wintered
there, and Dajazmach Khaylu became friends with the Negus.
And then he produced the tribute which gave him great pleasure.
And every eye that saw that said, "What mother has given him
birth? What breast has given him suck?" Then about that
time Dajazmach Wand Bawasan rebelled, and the Negus and
Dajazmach Khaylu made an expedition against him, and Dajaz-
mach Khaylu did not sever himself from the Negus; he raided
continually in the raids of the Negus and the latter went from
Emakina and made war there against Wand Bawasan. During
these events Sela Gabru died. At that time all the governors
joined with Wand Bawasan in a conspiracy against the Negus,
so on this account he turned back quickly from his raid and
came to Gondar. He then appointed Dajazmach Khaylu
to be Mezikker (Inspector or Reporter) of the Agaw so he
went off to his province of Agaw, and when he was there he 499 a
was accused of rebellion by slanderers. As the Book of Job
tells of " And the angel that was Satan went and stood up be-
fore God and slandered Job before the Lord," and just so they
slandered Dajazmach Khaylu before his friend the Negus Takla
Haymanot and then there came a messenger to him saying,
"The Negus has told the men of Agaw to seize Dajazmach
Khaylu and if not to kill him." And when Dajazmach Khaylu
heard that he was grieved and troubled about this quarrel with
the Negus and he said, " Ah Satan has come between me and
him." On that the men of Agaw came and said to him, " The
1 The Zafan or dance-song was to celebrate Daj. Khaylu for his victory over Wand
Bawasan who fought for Takla Giyorgis, while Khaylu championed Takla Haymanot II.
Let some one roast or beat the cowarrd, i.e. Wand Bawasan, who threw away his chufa or
decorations, etc.
w. B. 42
[330]
Negus tells us thus, but we will not do thus to thee because
thou art the son of our beloved Dajazmach Eshate. Thou art
our friend." And saying thus they sent him away in peace.
And he went over to the land of Begameder and when he went
he sent over to the Negus saying, " Since they tell me that the
Negus says 'Seize him,' I have passed over to my own territory."
Then he had a meeting with three chiefs, viz., Ras Khaylu,
Dajazmach Wand Bawasan and Dajazmach Kanfu and they
took counsel about coming to Gondar. Thereupon they came to
Gondar but the King Takla Haymanot went to Waldebba ; he
preferred the kingdom of heaven, for he hated the kingdom of
earth. And for this reason he preferred to go to Waldebba ;
so he went there. On this they brought down Abeto Salomon
from Wakhni.
After this there were changes made among the officials.
(They made Negus) the King of Kings Salomon. And he ap-
pointed to be Ras Behtwadded, Ras Ayadar, and he appointed
Kanfu Adam to the province of Damot, and Dajazmach Wand
Bawasan to Begameder, and Dajazmach Khaylu to Gojam, and
499 b Eshete Khaylu to be Dajazmach of Semen, and Basha Mebaras
Boqatu he appointed Teqaqen 1 . And Dajazmach Khaylu
wintered at Gondar with the King of Kings Salomon. On the
16th of Maskaram Dajazmach Wand Bawasan came to Gondar,
and at the same time Dajazmach Khaylu was confirmed in his
office at Semen. Before that however the Negus Takla Hay-
manot rested from the troubles of this world and fighting with
governors in the region (world) where nothing is profitable or
pleasant. Afterwards it was called abdication (repudiation)
and as an anchorite in the desert as this Negus Takla Hayma-
not was, no Negus had reigned before or will reign again that
will see the world with his eye. He left it to go to the desert, and
was buried at Waldebba, whereupon his name was changed and
he received the name of Abba Takla Haymanot of Waldebba.
Then the news of his death spread abroad and the Negus Salomon
was received at Ashawa. And there was great grief and lamen-
1 Ainlmric : Lieutenant or Deputy of the BlfittengCtii, (Junli, for. eft., 814.
[33i]
tation, and the priests whom he had ordained wept and chanted,
and there was no man that did not grieve and weep. For he
was a great Negus and Dajazmach Khaylu mourned him sorely
and wept, for he was his friend from of old. And on the 2nd
of Takhsas (begins 9th December) Dajazmach Wand Bawasan
fell from his horse and received fractures (lit. was broken)
at Ashawa and died and was buried in accordance with his
orders. Then his brother Dajazmach Baqatu was appointed
to his command and he went to Begameder and stayed
the summer at Este, when the governors were in their pro-
vinces. And Azaj Yasellase Barya brought Abeto Takla
Giyorgis and men of Wagara ; when the Negus Salomon heard
of this he was frightened and marched out from Gondar, and
for that reason the generals came to Gondar to help the Negus
and Dajazmach Khaylu came along with them, being one
of the generals. Abeto Takla Giyorgis was dismissed and 500 a
went to Tigre. Then this Dajazmach Khaylu was promoted
to be Ras Behtwadded, and he resided at Gondar with the
Negus. And all the generals went to their provinces. After
that, the month of Sane, Abeto Takla Giyorgis came from Tigre,
it was said with a large force; and many soldiers went from
Gondar traitors to the Negus Salomon. At that moment the
Negus marched out from his tents and Abeto Takla Giyorgis
advanced to Gondar. For this reason the captains assembled
to stand by the Negus and to fight against Abeto Takla
Giyorgis. A great battle took place and Dajazmach Khaylu did
valiantly, and helped the Negus with a powerful assistance, for
thus it was always his custom to help the Negus in his coming
and going. On that occasion Abeto Takla Giyorgis was defeated
and seized, but Gondar was destroyed and plundered. Then
Dajazmach Khaylu laid the trophies before the Negus, but the
generals did not lay trophies. And the reason of their (not ?)
leaving them, I do not know, unless it was to deceive him. Then
Baqatu went out and went to Begameder when he heard reports
of the battle, and Dajazmach Khaylu went with him to support
him, and afterwards wintered in his country. After that he came
[332J
to Gondar and bad a petty quarrel with DajaznuLch Khaylu, but
the Abun and the Echage reconciled them, for the quarrels of
kinsmen are of small importance. After that he went from his
country to his province Semen. And when he arrived he was
received by the people of Semen with festivity and rejoicings.
And to Abeto Dametsu, son of Abeto Eraqeles son of Dajaz-
mach Tesfu of Tslalamet, he gave his daughter whose name was
Princess Martset daughter of Princess Nachet ; his father was
Atse Sartsa Dengel: it has been said how he fought with Walda
500 b Sellase of Salatsaba. Walda Sellase refused to hand over the
tribute while everybody at Semen was jubilant. Then Dajaz-
mach Khaylu went out against one who was always a rebel, and
seized by force and courage his house. These were Mecha
Walda Gabre'el, Asalafi Qundi Gaberyo, Engeda Habta Kyros,
son of Argay. There they bore themselves bravely and fought,
their valour was sure, a valour that did not belie them. Then he
seized and bound Walda Sellase, and he discharged the tribute.
After this Dajazmach Khaylu was reconciled after he had made
sure. Then he returned from the land of Semen and came to
Gondar. About that time he was engaged on a campaign, and
Dajazmach Kanfu sent to him a message saying, " Come, join
with me and we will raid Ras Khaylu, as he has treated you
thus and thus," but he replied saying, " It is not so, as far as
I am concerned, and there shall be no fighting with my kins-
man Ras Khaylu. If I say I fight, what will people say that
hear that ? For he is the son of the Itage Mentwab, and I
am the son of Dajazmach Eshate" ; and saying that he refused
and quitted associating with him; those that advised him to do
this were Walda Mika'el, his tutor, and Abeto Walda Zagajen,
who said to him " Spare him ! My lord, Spare him, it is not for
you to make war upon Ras Khaylu," and hearing this he went
over to Ras Khaylu and was received at Rebb and they pitched
their camp at Qaroda. And there they performed Easter; and
the Negus Salomon was with them. On this Kanfu Adam came
to make war on Ras Khaylu and Negus Salomon alone, and
some said he had come by the Negus Salomon's invitation.
[333]
Then Ras Khaylu and Kanfu Adam met in battle, and the
place where they fought was at Sabisa Ber ; there Ras Khaylu
was defeated and Negus Salomon was captured, and the
crown of the kingdom with the fillet of his head, and all
the regalia of the crown, and he himself was made prisoner
and his soldiers taken. And on that day Dajazmach Khaylu 501 a
did valiantly, for that was his wonted courage that they
feared in him; the mighty men, when he had his war skin 1
on him, alone could stand up against him. What sort of a
valour was that? It was worthy of admiration. And on that
day mighty men of the house were killed, viz., Bare Kefale and
Abeto Khaylu, son of Abeto Yara Tseyon, and the goods of
the house and the royal drums were abandoned there. He,
Dajazmach Khaylu, went with a small force of men on horse-
back, and he came to his land of Garazaya. But Ras Khaylu
went to Dembaya and joined up with Melkol Kabte. Melkol
Kabte had navigated the ways of the whole sea and lofty
mountains, so that to flee from him it would be no disgrace ;
he sent to Ras Khaylu near Quaratsa and a quantity of iron
which is found in the bosom of the land 2 came to Quaratsa.
And he dwelt there: Qafiasmach Tsadalu and Basha Waleta
fled to Abeto Ramkha at Begameder. Then Negus Salomon
sent over to Dajazmach Khaylu to say, "Come, and Asdhel
will be the servant of Mennasse," and Dajazmach Khaylu
answered, " Coming, I am coming, for I have no quarrel with
the Negus, only how can I come, for there is a feud between
me and Kanfu Adam." And thus saying he sent Blattengeta
Teku Haguna with a priest and a sacred picture, and then
Kanfu Adam swore upon the picture and by the priest on
penalty of excommunication. Then Dajazmach Khaylu went
and was received by the Negus, and Dajazmach Kanfu, Dajaz-
mach Gadelu came on the same day. And then all went on
a raid together and came to Garagara and Dajazmach Baqatu
fled, leaving his hall 3 . Maqet Lagasa came to the Negus
1 >frs (Nat) Amharic, a tanned bullock hide, used as a cloak.
2 0/hC error for 'fU,t: 3 l^C^k = circulus, aula, Dill.
t334]
with the people of Maqet. Thus the Negus returned with his
501 b generals and troops. And on his return Dajazmach Baqatu
followed, and there was a battle with the troops of the Negus in
which they pursued these troops as far as Ohachaho ; the Negus
reached Agala and camped there. And then he sent to Wasan
Walata Tseyon and Fitawrari Ikonyan to bring him Abeto
Takla Giyorgis from Wakhni, and they brought him to Agala
in bonds; Kanfu Adam and Khaylu Adera made a secret
conspiracy with Abeto Takla Giyorgis, without the knowledge
of the King of Kings Salomon. Then Dajazmach Kanfu rose
and went to Dam, and camped there contrary to the desire
of the Negus: and coming to Quaratsa he wanted him to seize
Has Khaylu: but God delivered him by help of the prayer of
Waleta Petros, holy among the holy persons; monks and nuns
had prayed much. Then Dajazmach Kanfu left Kas Khaylu
after taking an oath under (penalty of) excommunication.
Then Dajazmach Kanfu went to the country of his command,
Damot, with the King of Kings Salomon and Abeto Takla
Giyorgis and Dajazmach Khaylu as he was going to Gondar
to take up his office at Lasa, viz., as Deputy Blattengeta. At
that time there came a man, a Falasi, of Shewa, who was called
Abeto Abagaz and was received by Dajazmach Khaylu who
showed him much kindness, and the other always blessed him
as Paulos blessed the house of Henesephoros w 7 hen he said,
"May God give mercy to the house of Heneseforos" (2 Tim. i. 1G).
Then he came to Gondar, and while Dajazmach Khaylu was
at Gondar, Dajazmach Kanfu made Takla Giyorgis Negus with
celebrations on the 12th Hamle; then Dajazmach Kanfu sent
out a proclamation by herald which ran thus, "Takla Giyorgis
has been made Negus and Negus Salomon a monk. On account
of this crime he has been made Negus over the Negus." And on
502 a the 15th of Hamle it was heard at Gondar and pronounced by the
herald and then there was rejoicing and jubilation, and great
chorus of joy. And then the Negus Takla Giyorgis and Dajaz-
infich Kanfu sent to Dajazmach Khaylu saying, "Come quickly,"
and on that Dajazmach Khaylu went at once and was received
[335]
by them, and then lying men rose up against him, and they
harassed him with evil deeds. As the Book of Psalms says, "I
am afflicted by my sins." And they brought accusations against
him before the Negus Takla Giyorgis and Dajazmach Kanfu
even as Paskor (Pashur) accused Ermeyas ( Jeremias) the Pro-
phet (Jerem. xx. 1) and Hananaya (Jerem. xxviii. 15), before
the King of Israel, Sediqyas (Zedekiah) and Simon and lyason
(Joshua) his kinsman slandered David before Saul the King of
Israel. And in like manner the accusers brought charges
against Dajazmach Khaylu. At the same time Qanasmach
Adaya Khaylu engaged in war against the will of the Negus,
and he defeated Qanazmach Tsedalu and came to the house of
his wife (named) Princess Sahelu, the sister of Dajazmach
Khaylu. On this Balambaras Yalentu came and said to Dajaz-
mach Khaylu, " Let us take him and make war on him, for he
is a rebel." The other refused, for he was his father-in-law and
his friend, and he replied, "Did perchance the Negus order
me (to do it) ? Why should I seize Dajazmach Tsedalu, and do
an evil thing to Dajazmach Tsedalu?" Now he hated doing
wrong to anyone.
We will go back to the previous matter. And after that
they brought him away under close guard (lit. in custody of the
eye), and handed him over to a watchful eye, and guarded him
day and night, while he spent the winter with them. The Negus
also wintered there, and one Sunday Dajazmach Khaylu with-
drew from Bura alone, there being no one to follow or lead him
on the road. And going away that day he encountered many
trials, for his troops had been scattered abroad like dust, having 502 b
no shepherd and no man with them of the men of his household,
and the shepherds that went did not know him. Then Dajaz-
mach Kanfu was enraged and sent a large force and pursued him;
following after him on foot and on horse. They caught him
up at Achaffar, and forced him to come, and took him quickly
to Dajazmach Kanfu: then they bound him with iron chains
and increased (the severity of) his imprisonment. At that
time he was suffering from severe illness, so on account of his
[336]
grievous sickness they relieved him of his fetters. Then monks
came of Waldebba and made peace, and Dajazmach Kanfii swore
an oath that he would not betray him again, and after he had
taken his oath he played the traitor a second time, for his weapons
deceived Dajazmach Khaylu; and he (Dajazmach Kanfu) bound
him in chains of iron. Then the Negus Takla Giyorgis came to
Gondar, with Dajazmach Kanfu, and Dajazmach Khaylu came
chained with chains of iron. Thereupon there was grief among
all the people of Gondar, every kinsman and friend, because he
had been tyrannically chained. And the monks of Waldebba
had pity on him and prayed God ; and they said to the Negus,
"Let him go, for God's sake, for he has not sinned against thee,"
and the Negus replied, "Yea, I will release him," but he had no
intention of doing so, saying, "To-morrow, to-morrow I will
release him." God released him and delivered him out of his
chains, even as he liberated Menasse from the hand of Hond-
hard ; and God delivered him from all the suffering that the
Negus and Dajazmach Kanfu had intended for him. As the
Book of Psalms says, " Many are the sorrows of the righteous
and the Lord will deliver them from them all" (Ps. xxxiv. 17).
He went forth by night and having gone to his land Bega-
meder, he started by night and reached Warota at noon,
riding a horse called Baligtiagtier. Then he sent over to
Dajazmach Kanfu and the Negus Takla Giyorgis to say,
503 a "You have not freed me, but God has freed me who
knoweth all things; but you were saying, 'We will tie him
up for a long time.' But God has freed me as he freed Adam
from the fiery dungeon and brought him away ft'om the .power
of the Devil, so has God delivered me out of your hands, as he
brought Yosef out of the hands of Pis Fara, the Ruler of Egypt,
so has God delivered me out of your hands." And so saying
he went to the Convent of Mary 1 and he sent monks of the
Convent of Mary to Dajazmach Baqatu saying, " Behold I have
come among you, and you take pity on me, for there is no
quarrel between you and me." And when Dajazmfich Baqatu
1 =Muklulftrn Marvfuu
[337]
heard that he relented over him and said, "Come ! Come ! As you
have come to me, therefore you and I shall be one." And they
who reconciled him were Princess Walatta Sellase, Princess
Walatta Kedan and Princess Yamserach, and it was so pro-
claimed by a herald. And peace and friendship reigned, and
he spent the winter in his country. And he came to the
Convent of Mary and made a feast for the priests of the
Convent, everyone being assembled by a herald from great to
small, and they made high festival with eating and drinking.
At the same time Baqatu came to the King of Kings Takla
Giyorgis, they meeting at Dembya, and Dajazmach Khaylu went
with him, and they met with the Negus, and he made friends
there and the Negus gave him a robe of a governor as was
fitting, and nothing was neglected that made it resemble a deed
of friendship, but only there was treachery in his heart; after-
wards Dajazmach Baqatu returned, with Dajazmach Khaylu, and
they arrived at Labat. There he chained Dajazmach Khaylu,
though it was unworthy of him to fetter him ; for he was bound
by covenant and a strong oath ; he chained him treacherously
on account of love of a woman called Princess Sanayt, sister 503 b
of Dajazmach Khaylu, who hated him, for she was pursued
by him everywhere. As the Bible says in the Book of Psalms,
"And my kinsmen persecute and compass me round," but
Sanayt she was not righteous but wicked, as in Hewan (Eve) there
was no life, though that name signifies life 1 , for she bringeth
death, and that is misery. Then Dajazmach Baqatu sent him
to his country Lasta, after he put him in chains, and he kept
him bound for seventy days ; and after seventy days he released
him ; and some said that it was after monks of Waldebba sent
messages to him, and others that (it was) on the death of his
wife, he delivered him from chains, for he had chained him un-
justly, and innocent of offence. Only God however let him out
after seventy days, as he led forth Israel after seventy years,
bringing them out of captivity. Then Akada Christos met
1 I.e. Sanayt (uVj6l') meaning "goodness," and Hawaii (Eve) (/h.'PTrt) meaning "life,"
both had names that were belied by the nature of the first, and the work of the second in
bringing death into the world.
w. B. 43
[338]
Dajazmach Baqatu in the desert, and he made friends there
and came to his land of Begameder. He came to Gerareya,
and there he heard news of the death of Princess Sahelu, and
he dwelt in the Convent of Mary for one year and three months,
Dajazmach Baqatu having taken away all his lands and
command and decorations, which was an injustice. But Dajaz-
mach Baqatu continually persecuted him, as the Devil perse-
cuted Adam, for the Devil took Adam first from the Garden
and instigated him against God through envy. Then he brought
it about that he was not reconciled to God and never returned to
Paradise. So Dajazmach Baqatu first bound him without cause
of offence, and afterwards took away all his lands. And in the
midst of his persecution he took away his wife Princess Angedet.
And he made her his concubine, which all was tyranny that
Dajazmach Khaylu endured. While Dajazmach Khaylu was
at the Convent of Mary Dajazmach Baqatu died on the
6th of Genbot (begins 8th May). Then Dajazmach Khaylu
issued forth and went to Este, and at that time the troops of
504 a Baqatu came by order of the Negus to search him out, seeking
to make an attack upon him ; they did not catch him however,
for that time he had gone to Nagala where Princess Sanayt
climbed up the mountain and wanted to kill herself from the top
of the mountain. And they brought her down from the mountain
and seized her. Then he acted kindly towards her, who knew
no tenderness (towards herself), and then returned to Nagala.
Then he heard report to the effect that the Negus had
ordered him to be seized. So he turned back quickly; he
was not afraid of making war with the Lasta people, but he
feared the order of the King, lest there be a charge of rebellion
against him ; and he went away, leaving his country, and betook
himself to Gojam where Ras Khaylu was. He however received
him with joy and rejoicing. Then he went to Dajazmach Adegah
with confidence and Dajazmach Adegah received him with joy,
and did him many kindnesses, so he wintered there with Dajaz-
mach Adegah. After that the Negus was desirous of leaving
his tents and going on a raid. And Negus Takla Giyorgis went
[339]
on the raid, and Dajazmach Adegah came from his territory
of Damot, and met the Negus and made friends between
Dajazmach Khaylu and the Negus. He went on the expedition
with them and came as far as Bet Hor, and there many enemies
rose against him, actions being brought against him for matters
that had no existence, but they could not stand up before his
face, for everything he said was trustworthy. And Princess
Sanayt rose against him, but she could not stand up before his
face. There were assembled many dignitaries and chiefs, and
among them Dajazmach Walda Gabre'el, a great chief among
chiefs, and Dajazmach Dore and Jantserar Birale, and there
were none of the dignitaries that did not come. Then the
Negus went on an expedition towards Amhara, and came to
Sako, and there he camped several days. And when he
wanted to go to the land of Shawa 1 his soldiers refused and
he turned back sorrowful and depressed. So the Negus 504b
returning came to Qurlaf, that is, Wollo. Then the soldiers of
the Negus turned sulky, for they were much afraid, for the
Pagans of Wollo, that were following, were in great numbers.
Then Dajazmach Khaylu rose and mounted his horse, and
seizing two spears charged upon (the enemy), and fought with
great valour, till all the soldiers of the Negus pointed him out.
But the Negus, till he heard of his prowess, did not fight that
day, only if he did not kill many of the troops, it was only that
(fact) that saved them from being killed, and from the point (lit.
mouth) of his spear. When the Negus found him, even as Saul
when he gave his daughter whose name was Melkol (Michal)
to David on account of his valour, in like manner he gave his
daughter on account of his (Dajazmach Khaylu's) manhood,
and he did this at Bakya Meda. And he added territories to
his territories and offices to offices, for the Negus Takla
Giyorgis always watched him as he fought. As the Book of
Psalms says, "He plotteth evil against the righteous and
gnasheth with his teeth upon him, and the Lord shall laugh
at him for he foreseeth that his day is coming" (Ps. xxxvii. 12,
1 Shoa as it is now generally called.
[340]
13). And then he found as David did who raised up Abisa on
account of his valour in one day, in like manner he (Negus)
promoted him (Khaylu) over his captains.
We will return to the previous matter. And after the King
of Kings Takla Giyorgis turned back he took Dajazmach Walda
Gabre'el and put him in chains at Bet Hor, and he found much
property, beyond count. He rose from Bet Hor and went on
to Garagara. He told Dajazmach Khaylu to leave with Dajaz-
mach Adegah, but he did not depart from him. And saying that
the Negus Takla Giyorgis marched till he came to Arango, and
he camped there. Then he sent over to Dajazmach Khaylu to
say, "Go out into the desert. Do not stay in your lands,"
because there were some who said he would become reconciled
505 a with Dajazmach Walda Gabre'el, though it was impossible that
he should be. It was also because this man was father-in-law
of the Negus. And there were others who said his sister,
Princess Sanayt, falsely accused him slandering him to Dajaz-
mach Qabatu, by whom he was persecuted when he came
back from a raid. He said, " Go, do not stay in your lands,"
and when he said, "I am going to my house," he told him,
"Go away and don't come to your house." And on that he
left Garagara. There were then no men following him (in
his train) for all the soldiers were dispersed by means of a
proclamation. Then he sent to the monks of the Convent of
Mary saying, " Let me live in the Convent of Mary till
you have found out the whole matter, for I have not done any-
thing of what you have heard concerning me." And the monks
went and told the Negus all this, that he had sent in a message
to them. And those monks informed him that they would allow
him to stay at the Convent of Mary ; but he refused saying
he would go to Quaratsa. Then he rose and went to Quaratsa
arid dwelt there ten months ; and while he was at Quaratsa men
lived with him for a short time ; there were not many of them,
Abeto Abagaz, Azaj Walda Keros, Asalafe Qundi, and with
those that were there, they spent the time and took up their
abode, and did not part from him for a moment, whether at the
time of eating or of drinking, nor during the night time, did
they separate from him ; and they all lived there at Quaratsa
together, and at work, they spent the time listening to the
voice of the books (reading aloud) and conversing with the
monks, and the nights they passed in the Church which was a
house of prayer, and always said their prayers on behalf of the
Negus that there might not be trouble in his time.
In this they resembled Eremeyas the prophet of old, who
said, " Pray on account of Nabukadatsar, that in our dwelling
may be fasting and tranquillity 1 " ; then they went to an island
that they might receive the blessing of the monks, and might 505 b
not rouse one day the malediction of the Negus 4 But he said,
" All that trial has proved me that mine is the transgression."
And he performed everything that the Gospel of the Kingdom
ordains, "All (your actions)," they said, "making us purified
servants." And then he went out upon the deeps (water) and
fished for all kinds of fish. In that he was like Petros and
Andreyas and Yohannes and Ya'ekob the disciples : and he
prayed always for Walatta Petros, for the monks, the refuge
from oppression and oppressors. And what other works did
he not perform of the acts (of the Apostles) ? And while
he was at Quaratsa, no one knew anything of him, of his
friends or his relations. And there was no one who said, "Those
goods shall be a trouble to you, but God shall not spoil you of
aught of the provision for the body." As the Book of Psalms
says, " He hath not let them want aught of what they desired."
It is said that Dajazmach Khaylu came out from Quaratsa
when the Negus Takla Giyorgis started to make war on Dajaz-
mach Ali and Has Khaylu. And then he came out from his
tents and marched as far as Amadebar and pitched camp
there ; then he went to Gojam to where Ras Khaylu was, and
Ras Khaylu passed over to Begameder and met Balambaras Ali
and they two joined; then there were certain men who sent a
message saying, "Come over to us, and we will make war on
the Negus, for he does not love you or us." That message was
1 See footnote on p. 278.
[342]
worthy of them, for it shows that they were making war un-
justly, when he was returning from an expedition. But the
other refused and replied, " If you conquer I will go back to
my land, and nothing shall stop me, and if the Negus conquers
I will go to Waldebba. For there is no matter (for dispute)
in what he has demanded, for there is nothing I can find
against him." And so saying he sent over to them, and then
the Negus retired from Gojam, and they came on and found
him at Afarwanat. And a battle took place there, the Negus
was defeated and fled, and went to Ambasal. On that they
summoned Dajazmach Khaylu and brought him from Quaratsa,
where he was received among them.
soe a Then they came to Gondar, and they made Abeto lyasu Negus
on the 12th of the month of Yakatit (begins 7th February) in
the 7276 year of the creation of the world (1784 A.D.) the era
was the era of Yohannes. And the King of Kings lyasu, son of
Abeto Atsequ son of the King of Kings lyasu, came to the house
of his father lyasu, and sat upon the royal throne. The Abun
and the Echage arrived with him, and all the generals took
the oath to him (lit. bound by covenant with him) in presence
of the Abun and Echage, under pain of excommunication if
they betrayed the Negus. Then the King of Kings lyasu
made changes in the offices. He appointed Kanazmach Tsadalu
to be Betwaddad and Ras Khaylu to be Dajazmach of Gojam
among the Agaw, Balambaras Ali to be Dajazmach of Bega-
meder, Dajazmach Walda Gabre'el to be freed from his chains
and made Dajazmach of Tigre, and all the generals he appointed
to their commands, and all of them went to the provinces of
their commands. Then Dajazmach Khaylu came forth from
the land of Semen without tents of the larger sort 1 and without
horns or drums and without many troops ; it was said he had
come from Gondar without drums, tent or soldiers. And there
was a man of Semen whose name was Semen Aderu, who when
he heard of the death of Abeto Eraqles retired and went
1 /hjumfr i Ar. <L+g^ a small tent, -TtoTr i Turk. ^J\)&* a large tent for officers and
officials.
[343]
out by night from Gondar without Dajazmach Khaylu knowing
that he was making war upon the sons of Dajazmach Tasfu,
who were Abeto Gabre and Abeto Demtsu the father-in-law of
Dajazmach Khaylu; and when Dajazmach Khaylu heard of this
he went out quickly and followed on behind him. And Dajaz-
mach Walda Gabre'el then got away from Gondar and camped
at Wagara, and Dajazmach Khaylu came up and met him atsoeu
Dara, and from thence sent him on to Lamalamo. He turned
back from Lamalamo, marched, and came to Shawada, and
all the men of Shawada received him, (Bal)ambaras Afsaqu,
Abeto Awkendyos of Semen, Agafure Betsu' Be'ese, and from
Shawada marched to Danqolako. There Abeto Gabre and
Abeto Demtsu came to meet him, but Semen Tesfu fled and
was dismissed to another country, that was called Terawata.
Then Dajazmach Khaylu left for Jan Amorra, and camped
at Rebu'e Gabaya. Abeto Gabre and Abeto Demtsu camped
at Bateqa his camp. And then came men of Semen and
men of Tsalamt all of them, and they brought presents
and settled there. * * A story is that a war broke out
and there was one man named Walda Sellase of Sahela,
and the name of his brother was Khaylu. But there were
rebels whose crimes we mentioned before, men who would
not hand over the tribute that was due on their lands, and
did not serve the chiefs appointed by the Negus. And when
they heard of the coming of Dajazmach Khaylu without
a large body of troops, and when they saw the fewness of his
soldiers, these rebels said to one another, "Why should we
serve and give up tribute to a Dajazmach like that, who has no
soldiers, and no drums, and no men, and no horses, and they
remembered not, rebels and rascals as they were, what the
Book says, "The Lord delivereth not by many or by few
soldiers" (Ps. xxxiii. 16) neither were they mindful of what
David said, " Their strength is the Lord for those that fear
Him, and those who call upon His name," and in another
aspect of ground where he said he did not require strength in
horsemen, and the Lord delights not in the legs of men but
[344]
delights in him that fears Him (Ps. cxlvii. 1 0). And when only
a few came, he knew that they were full of pride and wicked-
ness (coming as they did) with many soldiers and big guns 1 and
507 a they were received by Dajazmach Khaylu, and when they were
received they did not give him presents as were his due, they
came before with great arrogance and self-importance, and
camped with Abeto Gabre, for they were in a plot. The next
day Dajazmach Khaylu invited them, plotting rebellion with
Abeto Gabre : and they came and entered the tent. And when
Dajazmach Khaylu wanted to talk to them in words of peace
and friendship, Walda Sellase went out of the tent, for he knew
the plot, and went to his own camp. Now it would have been
better for him (Dajazmach Khaylu) to have assembled his
troops and seized that rebel to his country than be chained
hand and foot; it would have been better to have gone into
the compound of that traitor before he could fight, than be
chained up with his people. It had been better if that man
of blood and craft had been cherished by Dajazmach Khaylu
than that he (the latter) should be bound by chains of iron
with his followers. We will go back to what we were saying
before. At the time he (Khaylu) sent over to him saying,
"What were you about, and how did you manage to slip
out of the tent and go away suddenly without our noticing
it or seeing ? " And when Walda Sellase returned, they were
drawn up with a strong force of soldiers and armed weapons :
then he came over to where Dajazmach Khaylu was, and
while they conversed Dajazmach Khaylu saw his arrogance
and that he had been betrayed. Then the heart of Dajazmach
Khaylu was enraged, and he said, " Seize that mad dog." On
that one of his warriors from the fighters of his house named
Yashalaqa Aderu of Afarawanat fell upon him (Walda Sellase)
like a young lion upon a bullock. And he seized him and
rolled him on the ground and Aderu was like a father
seizing his son. Then there was a great battle, and the men
of Semen were stronger, and they surrounded the tent like the
probably for o7rVt.3 > = JI^A^ big guns, cannon.
[345]
sea encompasses an island and rushed into the tent, and there
were many soldiers of the house of Dajazmach Khaylu. Then
Dajazmach Khaylu rose up and ran out in haste from the tent, 507 b
taking a spear, and when those that were at the entrance of
the tent saw him, they scattered hither and thither ; whereat
he got hold of a horse from one of the followers, his own horse
not being there, mounted it, galloped up the mountain, and
charged down upon them like hail or like a thunderbolt;
then he was like David his ancestor, as the Book of Kings says,
" When the people came, he ascended up the side of Qalaw-
manos " (Keilah, 1 Sam. xxiii. 5), and he fell upon them, as he
did (upon the Philistines). Then he resembled 'Amda Tseyon
his ancestor, as the book of the history of 'Amda Tseyon says, he
mounted his horse, and God sent his spirit on him, and like
him he seized his spear, and God gave him His help, and all
the soldiers were scattered in battle. And they were as if they
did not exist, for there were left but few troops of his camp
that returned to it. Then the soldiers of his house did valiantly,
and one among them Lagas Sayfu, a great man, who had no
equal, not once did he draw back his spear without the blood
of a disarmed warrior ; he fought like a hero and slaughtered
that day, and there were many who fought like heroes and
killed that day and took prisoners. And of the mighty men
who perished Sahelu, son of Wayzero Teweras, and Agaiare
Walda Johannes and Asalafe Walda Dengel and Asalafe
Sahelu, Abagaz Darso Ayechaw and Shalaqa Darsis, and
those who were wounded by gunshots were Abeto Walda Ner,
Azzaj Yared, Asalafe Siewadu Ashkar, his son. And there
w r as no one that did not fight valiantly that day. Abeto
Abagaz had his teeth broken. And when Dajazmach Khaylu
came to the camp of Abeto Gabre, while he was pursuing the
army that was in flight, his strength was in force, but his horse
had tired that he was riding. Then he said, " Give me a horse,"
and one of his warriors named Abeto Saifu, son of Abeto Lagas,
dismounted from his horse and gave it to him, and again he 508 a
resembled 'Amda Tseyon, the Negus his ancestor. As the book
w. B. 44
[346]
(called) the history of 'Amda Tseyon the Negus, a great army
of soldiers fell upon him, and they said to him, " Look ! An
army is upon us, come on quick." And 'Amda Tseyon the Negus
said to them, " Are you running to me, and quitting the battle
charge ? And why do you call to me, when you are sending
me into the battle ? " and saying that he sallied forth. And he
put to flight the infidels, and they were broken. And just so
Dajazmach Khaylu said to his soldiers that followed him, " Do
I not go in front of you, and how should you go in front of
me ? " And on that those behind him hesitated in fear, and
that hesitation was natural in them, for there was a rain of
bullets like hail in front and behind, and he led them by a
distance of twenty paces. Then he hurled his spear, and the
army scattered like dust before the face of the wind, and they
melted like wax before the face of fire. Then there were some
that threw away their weapons and their guns, and there were
others became trophies 1 through the thunder of his horse and
teiTor of his looks. But Walda Sellase was taken that hour,
and Walda Sellase would have preferred to part with his
hand than part with gold and silver.
Then there was a great victory 2 , and many were made
prisoners, and the followers of Walda Sellase were captured.
For the strength of the Lord was the help of Dajazmach
Khaylu on account of his goodness and clemency of heart. As
the Bible says, " God sees the face of a man, God sees his heart "
(l Sam. xvi. 7), and again, the Book of Psalms says, "God trieth
the heart and reins " (Ps. vii. 9). He truly helped Dajazmach
Khaylu on that day, for all his friends blessed him, saying, " In
the evil day God will deliver him and give him power, oh my
508 b lord and friend, from all who will betray thee, and thou who
knoweth not treachery may God deliver thee, to Him be praise,
from the hand of thy enemy. They did not spare thee for
they pierced the shield that was in thy hand and God has
delivered thy people from the hand of the enemy, while they
dwelt about thee. Oh they oppressed thee ever in vain, yet
1 I.e. had to submit to mutilation. This revolting custom, described in the text as "laying
down trophies before the King," etc., is still continued in Abyssinia.
9 jtAi victory, Amharic.
[347]
thou didst not oppress in aught any created thing. The
lord made manifest upon thee the power of His help this day,
in accordance with His mercy. Oh they that raised thee to the
first place above all warriors and captains of the earth, in the days
of manhood, and the time of good counsel, God hath revealed
upon thee His power before His enemies, so that He might make
it manifest. Oh they hated thee for thy great power and on
account of thy many lands, and not on account of any other
deed of thine, as the Jews said to our Lord Jesus, * It is not for
any other of thy deeds we cast thee forth, but for thy blasphemy.'"
I saw thy prowess on that day, standing afar off from the road.
And not I alone saw but there were many witnesses; there
were enemies of thy lands as there were enemies of our Lord
Jesus, and they led him to death on account of his raising of
the dead from the dust, and healing of the sick man in his bed.
There is no one who will not be astonished and wonder at
his prowess on that day, for great was the power thou wroughtest
in their halls at Jan Amorra, on those troops that were in Semen,
even as Samson wrought in the land of Ilifele 1 , the land of
trial. Oh how thy strength was thy enemy, as Samson's strength
was to him, when he killed himself. It had been better for
thee to have relinquished thy prowess than that the whole
world should have hated thee ; oh everyone thou knewest, were
shown as liars. And I quitting every other path followed the
track of thy affection, that I might prove thee. As the Bible
says, " Prove all things, hold fast that which is good." Oh the
man that knew thee was a man that would not be separated
from thee, whether in times of joy or of sorrow, and would not 509 a
abandon thee ; as Paul said, " Who shall separate us from the
love of Christ ? Shall famine or thirst or distress ? " (Rom. viii.
35). Thou wroughtest wonders in Semen such as no other
prince has wrought.
Now we will return to the beginning of the story. And
on that Dajazmach Khaylu said to Abeto Gabre and Abeto
Demtsu, " Collect your soldiers that have scattered, and carry
away your dead that have fallen, and go to your lands." This,
[348]
what he said, was not in enmity or anger, but in friendship
and peace. But they were afraid and did not leave their
camps. They marched in haste to their land and crossed it
to Mashaha the same day. And that day Sainen Aderu came
and said to Dajazmach Khaylu, " Let us attack them now and
not leave one of them (alive)." And Dajazmach Khaylu replied,
" Avaunt ! This would be a disgrace to me, let not evil be done
to my kinsman." And when Samen Aderu saw that his advice
would not do, he went and returned to his country. And on
the same day Dajazmach Wasan, son of Princess Waleta Tseyon,
came with many troops and met him returning. And Dajaz-
mach Khaylu stayed eight days at Rebu'e Gabaya, and then he
left and came so far as Wagarii from there and camped at
Shawada. And there he received all the tribute, and then he
left and came to Wagara, and from Wagara he went to Gondar,
and there he joined the King of Kings lyasu, and handed over
all the tribute that the chiefs of Semen had given him to the
Negus, and he made great friends with the King of Kings
lyasu; and he spent the winter at Gondar, going out and
coming in in company with the King of Kings lyasu, eating
and drinking. They sallied forth to hunt wild animals and
went out on the road together, and in such work as this he
wintered at Gondar. * . * : Story of how he went out from
Gondar. He heard the report that gave out that Ras Khaylu
had told the Generals that were in Gondar to seize Dajazmach
r>09 b Khaylu, and abolish his office, because he had joined his
enemies. But they were ashamed to seize thee because of
two reasons, partly because they were on friendly terms with
thee and partly because if they were not friends they were
afraid of thee, and because they were ashamed to seize thee.
And when he came to know of all this rumour he left Gondar,
for he feared not the Generals themselves except at Gondar,
and there would be no question of laying hands on him except
by those who feared a quarrel with Has Khaylu, for he was of
a powerful tribe. That message Ras Khaylu sent to say,
"Seize him," was not in enmity (personal hostility) but on
account of what they had told him, viz. that he had associated
[349]
with (his enemy) Dajazmach Wasan. But the King of Kings
lyasu stood out against him and said, " I know he has done
nothing of what they tell me." And he would not have him
seized on account of that matter for he was an honourable and
upright King. But the other, Dajazmach Khaylu, when he
heard of all this, went oft* to his country Begameder having
been given permission by the King of Kings lyasu, on the
pretext of having powers to make a raid with Dajazmach Ali.
And thereupon he went to his country Begameder. And at
that time Dajazmach Gadelu went on a raid, and Dajazmach
Khaylu received him at Amad Bar with food and drink.
While things were thus at Begameder he sent to Dajazmach
Ali to say, " Guard the land which lies below Chachaho," and
afterwards he sent over to him telling him to come over to
him. Thereupon he started to go, and on the march his
kinsmen Abeto Khaylu and Abeto Susenyos fought, and
Abeto Khaylu was killed, and Dajazmach Khaylu was grieved
and wept, and then marched to Dajazmach Ali, and met him
at Dawent and stayed there guarding the land of Dawent with
the troops of Dajazmach Ali. And Dajazmach Ali went to 51()
Yaju, and having finished off all that he intended returned to
Dawent and joined Dajazmach Khaylu, and afterwards Dajaz-
mach Khaylu returned from his expedition, taking his leave
and making, peace (or compact), and went over to his land
Begameder, taking what had been prepared in provisions of
food and drink. For he said, " I will give thee the daughter
of my brother whose name is Abeto Ymar." And when he
had made preparation thus, he sent over to him saying, u Do
not stay in your land, but go where you like, for Has Khaylu
told me not to give the daughter of my brother. Trust me,
and thou conceal her, and do not say, I have forsworn my
oath. I therefore will not quarrel with Ras Khaylu, for I
have already taken an oath, and I will not forswear my oath."
And saying thus he sent over to him to say, " Do not stay in
your land, but go where you like." That matter of the oath
may be viewed as the oath of Herodes, as is related in the
[350]
Gospel of Matewos (Matthew), and H erodes grieved over his
oath and over those who were sitting with him at table. And
after this he went to the Convent of Mary while they were
giving food to the needy and starving of the priests and monks,
all that had been prepared for the nuptial ceremony, and
after this he dwelt at the Convent of Mary, alone without his
soldiers, grieving and sorrowing over that tyranny, for that
was great tyranny (act of oppression), such that had never
been before, and will never be hereafter. Now! we have
brought things to this point, and we have related the story
of his prowess and the oppression that fell upon him,
according as we were able. Since all men will say, "I will
relate everything that Dajazmach Khaylu did and what trials
happened to him." It is not possible to relate them fully, for
they were many as the sands of the sea and the stars of heaven.
Only I raise the tongue of my mouth for Dajazmach Khaylu,
and it has worked on account of the love that no man or lord
510 b else has shown except him. I have related somewhat and have
given account of the fathers of my lord and friend Dajazmach
Khaylu, a high and mighty man, may God help me who helped
him, in his mercy and compassion and his great exaltedness,
for ever and ever, Amen.
HISTORY CONTINUED BY ABAGAZ SA'UNA
In the 7344 (1852) year of Creation of the world, beginning
of Maskaram, and (year of) John the Evangelist, the Thursday
when Epact of the moon was 9 and Matq'e 1 21. On the
7th Genbot (2nd April) this book, which was a history from
the time it was begun on the Itith of Yakatit (month begins
1 Matq'e is the New Moon fulling six months before the Paschal New Moon. The
Abyssinian Clironographcrs adopted the theory of the Jewish Calendar by which the sixth
month before Nisan is always Tishri ; Matq'e therefore, which signifies Trumpet in Ge'ez,
is Tishri 1, the Feast of Trumpets, the Jewish New Year. Vide Appendix: Abyssinian
Chronography and Chronology.
[35i]
7th February), was finished. And the writing was done while
Dajazmach Goshu 1 , the high and renowned, was at Dai not, wise
and learned, who dwelt all his youth with the Secret Word, and
whose name reached from one end of the earth to the other
and from sea to sea. And he dwelt there when he was invested
with the office of Dajazmach of Damot in the Jubilee 2 of his
judgeship.
And on the 1st of Maskaram and on Friday which is the
harbinger of the year (lit. head herald of the year) Dajazmach
Khaylu went down to the river that they call Mataray, that he
might be bathed in the water of Jordan that Abba Walda
Christos Naday sent to him, on the arrival of the Patriarch
Yosab the elect, high and great, which he kept (the water)
to this day, the great day of the consecration of the Convent
of Mary, a goodly sight, that no edifice equals. And then
Dajazmach Khaylu was bathed in it, the well-beloved and
chosen one of God, begging forgiveness even as Job, was
bathed, a great and good remembrance. And he was cured
by it of his sickness. And on that day I too stood with him,
and was bathed like him in that water of Jordan. But this
book which is a history that contains many stories contains no
lies in the narration. I wrote it I Abagaz Sa'una, the narrator, 511
and the matter (is) of my country, the land of Shawa, a remote
land where I was born of the noble ones (chiefs) of the district.
And to-day, in it, I working at it put " Finis," and God who
judgeth the living and the dead knoweth how I have added
nothing but have related only a portion (little of what I have
heard), and have brought it to this point. And after that while
Dajazmach Khaylu was in the Convent of Mary he considered
in his mind (heart) on his expulsion from his land, and pondered
on many counsels, and on his many sorrows, how he should
retire to Waldebba to receive a blessing and consolation from
the monks of Waldebba. And then he rose from there in the
1 According to G. Sapeto (a contemporary in Abyssinia) Goshu's province was Dambaya.
He was killed at the battle of Gur-Amba against Kassa (K. Theodore) 13th November 1852
at the age of nearly 80. (Etiopia, p. 310.) The Secret Word may refer to some book not
known to the common people.
2 jftflfl i =0fli (?) Dillmann, Ltx.
[352]
month of Teqemt, and the epoch was the epoch of Markos,
and stayed at Tembfihoch. And those that followed him were
a few men, viz. Abeto Angeda and Abe to Atsequ of Afarawanfit.
And sli.-iliKja Tsamiiye and Asalafe Maqas and other retainers
clamoured to follow him : when he started on his journey
in the month of Easter many would have followed him, and
then his going had not been exile. Many soldiers would
have followed him for Dajazmach Khaylu was a great lord and
a great commander the like of which no leaders or commanders
are. And from Tembahoch he started out and stayed at
Sarbakusa, and from thence he started forth and stayed at
Ensosa. The stoutness of heart of Dajazinach Khiiylu was
wonderful, for he crossed (the country) alone in the midst of
enemies. When Balambaras Ramkha was at Gondar and Losa
his son was on the road that he was marching, passing through
their midst, the stout heart of Dajazmach Khaylu quailed not
at all at the multitude of their soldiers, a hundred difficulties,
and a hundred strange things. No one could have done what
he did, or have thought in his mind of deeds like that. O my
r>n b Lord Dajazmach Khaylu. Nay! from the day thou wast born
thou hast not feared the threats of thy enemies. And oh what
a heart thou didst keep that said not, " My enemies will find
me and seize me." O my Lord Dajazmach Khaylu I grieve for
thy having to go without provisions and without many troops ;
thy departure indeed was like to the going of David towards Get.
For David when he warred upon Saul the Benjamite, King of
Israel, went over to Abimelek the priest of the Testament, and
declared to him that he was famished and that he had no
victuals, nor arms that he could take. Like him Dajazmach
Khaylu marched towards Waldebbi! without victuals and
weapons of war according to the customs of the Chiefs. And
the exile of Dajazmach Khaylu was like to the expulsion
of Jesus Christ, for as Christ was cast forth and hidden
from the face of Herodes, so he Dajazmach Khaylu was
driven forth and hid from his enemies who warred against
him in vain.
[353]
We will now go back to the previous matter. And from
Ensesa he started forth and halted at the Lake Deb, and from
there he went out and halted at Saquar which is the head of
Waldebba, and thence he went and halted at Aytsayaf. And
he was met there by Abba Na'aquito La'ab and other monks,
his friends, and thence he went and came to Washa, a place of
his fathers that he loved, and had longed for from his child-
hood. O my Lord Dajazmach Khaylu, I give thanks to God
that he brought thee to Waldebba the place of saints, and
vouchsafed that thou didst reap blessings from it. And after
this he was received among his fathers, the monks, who were
Abba Asrat and Abba Sartsa Aragawi and Abba Ma'aza and
other great monks that dwelt in Waldebba. And from thence
he started and descended to Abrantanti, and was blessed by
all those holy men in the 8th of the month of Hedar, which 512 a
was the feast of Ensesa and the feast of the monks of Waldebba.
And then he was received by all the monks who were Abba
Johannes and Mana a confessor and Abba Walda Takle a
confessor and Abba Marqorewos and Abba Tsewa, and with
all the monks that dwelt in its light, and he was blessed by
them. And when the monks his fathers saw him they were
overjoyed at the sight of his countenance, for he was their
friend and son of their friend Dajazmach Eshate. And there
were those that mourned over his trials, for his trials were great,
and there were others of the monks his friends who wept,
saying, "They have condemned you to this, oh son of Dajaz-
mach Eshate," and he was exiled from his country ; and that
shedding of tears was not wrong, for the Bible says, "They wept
with those that weep and rejoiced with those that rejoice." And
the Gospel says, " The Lord Jesus groaned in spirit and raised
Lazarus from the grave." Like him those monks his fathers
wept over his exile, and solaced him for the grief of his heart
with their tears. O my Lord Dajazmach Khaylu, thou wert
exiled undeservedly. For they found no crime in thee, but
only gentleness and goodness. Thy exile was through per-
secution without evil (done). For the Bible says, "Blessed
W. B.
45
[354]
are they that suffer persecution for justice's sake for theirs is
the Kingdom of heaven." O my Lord Dajazmach Khaylu,
I indeed prefer thy persecution, for the Bible says, "It is
more fitting that men should persecute thee than thou should
persecute men." For persecution does not remain upon one.
But he Dajazmach Khaylu rejoiced in that he found himself
among the monks who were at Waldebba, for all of them
desired to receive thee amongst themselves, and comfort thee
with their prayers. For the Bible says, "The Prayer of the
righteous is a plant and a power, a consolation in sorrow of
512 b heart." And all watched to see how he would look upon the
rules of Waldebba. And after that he returned from Abran
Tante with the monks. And he entered Washa, and they
who worked in the light bid adieu to him in joy and peace.
And they said to him, "May God watch over thee in all
thy days, nor withdraw from thee." And then they said,
" O son of Dajazmach Eshate, may the God of Israel be with
thee, even as he was with Moses in the land of Egypt and
lyasu (Joshua) with the Phileste'im." And they who were in
Washa received him as a guest is received or a son, and there
were some among them who brought to him food and drink, and
others who comforted him with their prayers. For the Bible
says, " Comfort the sorrowful to the best of thy power." And
all those men were a help in his gloom with food and drink.
And Abeto Habta Wasan did him many services, because he
had before been shown kindness by him, and had brought him
away from the lake, where he was in chains. When there was a
fire in the land of Awaza, he took him joyfully, and rendered
him kindness, for that was an act of kindness at his hands. Of
a truth kindness followed Dajazmach Khaylu on his march.
As Paul says in his Epistle to Timotewos, " A man's good and
evil deeds follow after him " (1 Tim. v. 24, 25). And even in that
manner while he was at Waldebba he suffered, and was sick of
a grievous illness, and his illness was separation from the holy
men. And then all the monks of Waldebba mourned on
account of that suffering, for it was a great trial. But he did
[355]
not take hardly that suffering, though it was a grievous one,
for he knew the words of the Bible, " If they do not chastise
you are bastards" (Hebrews xii. 8). And then what it says,
"Whom he loveth the Lord chastiseth," and verily the Lord
chastised Dajazmach Khaylu in his exile as he chastised his
beloved David and in the sickness of Isayas his servant. And
there was no man who was not grieved at his suffering, if he
was his friend, and even if he was an enemy. O my Lordsisa
Dajazmach Khaylu, thy sufferings became the sufferings of all
who loved thee. For the Bible says, " Every member (of the
body) suffers if one member suffers," and all were made com-
panions in thy suffering, O my Lord Dajazmach Khaylu, thy
trial was the trial of everyone. For those that loved thee
were sharers (partners) in thy trial even as the Apostles
shared in the sufferings of their Lord and their beloved Jesus
Christ. And after that he little by little grew better, and was
cured of his illness. And all the monks of Waldebba said to
him, " Rise up and depart, for there is nothing that ails thee,"
and then he rose, understanding their words. And he com-
pleted his journey towards Aytsayaf, and as he was descending
a declivity in that country he suffered a grievous pain, and
called to God in his great affliction, and he said, " Behold my
affliction and my trial," even as David his father said, "Behold
my suffering and my affliction, and forgive me all my sins.
And behold how many are my enemies; they hate me with
a wicked hatred. Help me and deliver me. Let them not
shame me, O Lord, for I put my trust in thee 1 ." And again
he said, "Behold, O Lord, my pain as thou beheldst the
pains of Hezeqeyas," and even as that his trials became severer
and torments came upon him at Saquar. And when Alaqa
Abagaz his friend heard of the sufferings of Dajazmach Khaylu
and his trials, he descended to Waldebba, with no one to show
him the road ; but he loved that trouble, and he found him when
making the descent of Saquar. And Dajazmach Khaylu said
to him, " Why didst thou come to me ? " and that is what he
1 Ps. xxv.
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said, because he loved him even as himself. And there Dajaz-
mach Khaylu stayed. And the next day he departed from
Saquar with all the monks of the land of Waldebba. And
when he arrived at Zarima a monk came whose name was
Abba Gabra Le'ul, who had been sent by Ras Khaylu with his
attendant, and brought word from Ras Khaylu to sympathise
513 b with him over his sufferings, and on that day he halted hard
by the Lake Debb and the next day at Lake Debb. And from
thence he departed and halted at Ensesa, and there he kept
the feast of the Epiphany. Then he started and halted at the
land of Princess Waleta Kedan, after this he departed and
halted at Maylko at the house of Abeto Sargu, and Abeto
Sargu took him in with great joy. Then he started and came
to Gondar with all the monks of Waldebba. And he came to
the house of the Echage, and then he sent all the monks over to
Ras Khaylu for the cause of his exile lay with Ras Khaylu ;
and the monks went to Gojam and came to Ras Khaylu and
recounted to him all the sufferings of Dajazmach Khaylu, and
they said to him, " Have mercy on us, for he is thy brother,"
and then they said, " He has no kinsman but thee and thou
hast no kinsman but him." And then when Ras Khaylu heard
that his heart softened, and he said, "Let it be as you tell me and
everything you tell me that I will do," and Balambaras Ramkha
said the same. And in accordance with that act they reconciled
him with those two Ras Khaylu and Balambaras Ramkha with
an oath under pain of excommunication, and they said to the
monks " Since there is reconciliation from the heart, send over
to Ras Ali and say to him Have mercy on us and let him
come to his country " and they answered "Aye, we will do
all that you bid us." O my Lord Dajazmach Khaylu, what
persecution did not come upon thee and what trials didst
thou not see ; but Ras Khaylu warred against thee in vain and
Balambaras Ramkha and other chiefs when they warred against
thee for the sake of thy territories, but they warred in vain.
Then the monks turned back and came to Gondar, and they
related to him all that Ras Khaylu had said to them and
[357]
Balambaras Ramkha, and from the house of the Echage they
went to the house of the Abuna Yosab, and while there he
then sent the monks of Waldebba to Ras 'All to make friends 514 a
with him, and they went off. And they reconciled him with
Ras 'Ali and Ras 'AH said, " Let him come back to his lands,
for there is no enmity in me but on account of Ras Khaylu."
Then the monks entered Gondar and related to him all that
Ras Ali had said. Thereupon he rose from Gondar and
went back to his territory Begameder. And when he arrived
at Gerariya his country and came to his house, those
established in his land refused to let him come into, his house
and his lands. Just so the blind and lame prevented his
father David from coming into Tseyon the city of his fathers 1 ,
so like them, they prevented him from coming into his house
and land. And then he departed from Gerariya to Garagara,
and he was received by Ras 'Ali and he made friends with him
heartily and gave up all his lands to him. And he turned out
those who were established in his land. Then he turned back
from Garagara and came to them. And after all that had
passed Ras 'Ali gave him the sister of his brother Abeto
Yemar, whose name was Princess Anqualit, who was chosen
out of all the daughters of his kinsman Guangul, that she might
be his wife. And Dajazmach Khaylu accepted her with joy
and peace, and brought her to the land of Nagala. And after
that war broke out between Ras 'Ali and Ras Khaylu. But
what remains of this matter belongs to the history of Ras 'Ali
and Negusa Nagast Takla Giyorgis.
In the name of God in the beginning that has no beginning
and no end, that was before all things, and will be after all
things, may his assistance be with his beloved Sahela lyasus.
Amen. And as to what has been said about him except for me,
there is no one who has set down what he did, and again it shall
be repeated fully what the man did, and it shall be finished by the
1 2 Sam. v. 8, and 1 Chr. xi. 5.
[358]
help of God. Amen. Behold we will commence to write a pleasant
account of him, which will be a history of a new Constantinos,
51 4 b Ras 'Ali, chief of the commanders and leaders, who was after
the likeness of the 1st Constantinos King of Kings of Constan-
tenya. And the likeness of God is an exalted likeness, as the
Bible says ; and we will follow the perfect leader, that is to say
we compare his sayings and society to Paul the Apostle. And
his likeness to Constantinos that we spoke of, is because he was
first a pagan, and afterwards became a Christian, and walked in
the way of the Lord. And he was one fearing God, and first
was a pagan and afterwards a Christian, and walked in the true
Faith and in spiritual works. And he went not outside the
Canons of our fathers the Kings, at moments when he dealt
out life or dealt out death. As the Bible says, " The just man
is not put to death, and the sinner is not given life." And
the likeness of God which we spoke of is because God is merci-
ful and compassionate. As it is said in the Bible, " And as a
father has compassion on his son, so does God have compassion
on those that fear him" (Ps. xxxiii. 11, 13). And he Ras 'Ali,
chief of the mighty ones, is merciful and divines everything so
that he heard and understood l . As the Bible says, " Blessed
are the merciful for they shall obtain mercy." And then it says,
" For if ye forgive trespasses against you, your father who is in
heaven will forgive your trespasses." Of a truth he is one who
relinquishes revenge and knows not lying once with his word.
And the companionship of Pawlos that we said because as
Pawlos made all the people believe him and brought the Faith
of Christ to the ends of the earth so like him Ras 'Ali made
many people trust him, and he taught the law of the Faith and
built Churches in his territories. Truly Ras 'Ali was a steadfast
apostle conqueror of the mighty ones and stout Christian, that
515 a flattered not in the Faith, Truly an Israelite was Ras 'Ali that
had no guile in his heart, full of wisdom ; and many are the
Churches that were built by his hand. And the people who
believed (embraced the faith) and were baptized were hundreds
1 To hoar was to understand. Cp. Ar. to hear is to obey i
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of thousands, it would be impossible to number them. Truly
Ras 'Ali was a son of Abraham the Kaldawi of the true Faith
to whom God said, "I will raise thee up the father of many
people," for as Abraham left his father Tara and followed the
Lord, so he left the laws of his father Guangul, Chief of the
Galla, and followed the Lord and loved him heartily, and he
will know him for all eternity. Furthermore we will write the
account of the return of King of Kings Takla Giyorgis to his
kingdom and his reconciliation with Ras 'Ali, chief of the mighty
ones. Afterwards troubles arose, through many provocations
as all troubles do, and war broke out between Ras 'Ali and
Ras Khaylu, for it is the habit of men to make friends and fall
out (lit. love and make war). And then Ras 'Ali made friends,
being a lover of peace, with the King of Kings Takla Giyorgis,
who had been driven out from his kingdom, and they brought
him back from the country of Basal. And his exile from the time
he was dethroned (expelled) was two years and seven months.
He received him with great humility and much sorrow.
And on the 4th Maskaram he came to the house of the King
of Kings Takla Giyorgis who had been expelled from his king-
dom and went and remained there for three clays. Afterwards
he went to Garagara, and that day Ras Khaylu received the King
of Kings Takla Giyorgis with lowly heart and great humility.
As the Bible says, "Blessed are the poor in spirit for they shall
inherit the kingdom of heaven." And he gave to Dajazmach
Khaylu, the great commander, the daughter of his brother
Abeto Damar whose name was Princess Anqualit. And the
King of Kings Takla Giyorgis stayed many days with Ras 'Ali,
chief of the generals in peace and friendship. And there King 515 b
of Kings Takla Giyorgis of the revered name said to Ras 'Ali,
"Set free Dajazmach Adegah and Dajazmach Gualej for on my
account are they chained." And he replied, " Yea, I will do as
you command me." And then he set free Dajazmach Adegah
and Dajazmach Gualej, and brought them to Garagara, and
from Garagara he sent him to the land of Amhara under an oath
and pain of excommunication to set free Dajazmach Dare, who
[36o]
was chained in his territory and in his house. And he brought
Dajazmach Darso, and at Garagara he made great parade such
as other generals had not made for the queens, and he gave
up his house, that (was furnished) within with many carpets,
did him great honour in reverence, and he rejoiced him greatly
with all kinds of acts. Birale, however, was like to Esau that
sold his birthright and lost a blessing, for Ras 'AH did not
arrive at happiness till the summit of his power ; he was like
Ya'ekob who took the blessing of Esau and his birthright.
Again Jantserar Birale resembled the traveller (stranger) that
was going towards the sea, and the waves overwhelmed him
when he came to the shore and all his goods were lost, like him.
He, when he came to the end, betrayed the King of Kings
Takla Giyorgis. And then when he was dwelling at Garagara
he commanded Dajazmach Khaylu and Abagaz Abuna and
Abeto Lencha, Mehur Tsabe the son of Ras Goshu, Abagaz
Neguse of Begameder, Azmach Gulmase, Barentu Aligaz and
the sons of Abba Bona Galmo, and all their soldiers that were
below Chachaho to surround Qoma. And they surrounded for
two months that place. That day he heard of the death of
Garazmach Adame his brother whom he loved. And he was
grieved greatly on account of him, his death occurring atSarweha.
And while King of Kings Takla Giyorgis was at Garagara the
high commanders came over to him, viz. Dajazmach Ikonyan,
516 a Dajazmach Yasellase Barya, Dajazmach lyasu, Balambfirfis
Adego Ligaba Mecha, Azaj Kabte, Gerazmach Walda Abib
and all their soldiers of the Negus came to him with rejoicing,
and he gave them a camping ground to each one to please them.
But Negus lyasu departed from Gondar and withdrew to Gojam.
And then there was an expedition, and on the 2nd Hedar the
King of Kings Takla Giyorgis and the chief of the generals
Ras C AH marched out from thence and halted at Chat Weha.
And from Weha they halted at Awrajet and from thence they
marched forth and halted at Afarenmaii. And from there they
halted at Zuramba, and they were received by the priests of
Zuramba with much chanting. And King of Kings Takla
Giyorgis remained there seven days in prayer, for he under-
stood what Paul had said, " I beseech thee before all things
to offer up prayer." And from Zuramba they departed and
halted at Walala lake, and from there they halted at Mekra, and
from Mekra they halted at Yasha, and then the King of Kings
Takla Giyorgis commanded them to lay waste the land of Abeto
Goh and destroy his house, and they laid waste everything that
there was; and on the same day Ras 'Ali sent counsel of prudence
to his brother the Shum of Wag, Aligaz, as Dajazmach Khaylu
had a strong fortress and a position that could not be shaken,
and Balambaras Sadiq and Maqet Azmach Walda Mika'el
and Nagadras Jale he sent towards Nadabet that Balambaras
Ramkha might not find out the place of their exit. And when
he was at Yasha he sent a man of his army over to Qoma and
left him at Qoma for Balambaras Ramkha, for he issued forth
by night and withdrew, so that there should be no sight of him.
Then he gave orders to destroy Bar Adage and burn it with
fire. And he wiped out everything that was there. But Ras
'Ali was like lyasu (Joshua) the leader of Israel, and Zuramba
was like Jericho at the sounding of the trumpet. Like him he
destroyed the rebels of the land of Laqo. And from thence
they departed and arrived at Qoma, and commanded them to
destroy everything that was at Qoma, men and animals and
crops and all habitations, and Qoma was as though it had not
been, and it was like to the walls of Sena'or that fools and mad
men built. As the Bible says, " As the servants built so was
their chastisement." And their tongues failed upon them, and
they were all terrified who saw them, and all men were afraid
like him. But Qoma was the building of the children, and there
was no profit in their building and they ordered that no one
was to enter the Church of the Pious Fasiladas. They saved
all those who had taken refuge in it, and at Qoma, the King of
Kings Takla Giyorgis decorated Ras 'Ali conqueror of his enemies.
On the 4th Takhsas Ras 'Ali went to Limon, and he surrounded
it with a large force, and Limon was destroyed and all the great
men were vanquished who were inside. And all the labour of
W. B.
[ 3.62 ]
Balambaras Ramkha was in vain. As Solomon said, "All is
vanity, vanity in this world that passeth away." He was taken
at that time, and he came terrified before the awful Ras 'Ali,
trembling in every limb (lit in the whole of him). And Ramkha
died by the hand of Ras 'Ali and was like Agag the. King of the
Amaleq, who said, " Is death bitter as this ? " And the land of
Qoma became as a desert, as the Bible says, " Their lands shall
be as a desert." There was no one who dwelt in their houses.
And the high Ras 'Ali was like Samuel the Prophet, the High-
ness that slew Agag with his own hand. And again Balambaras
Ramkha was like him whose strength was in vain against the
Philistinawi (Philistine) for he despised the soldiers of the Negus
and vilified Ras 'Ali and Dajazmach Khaylu, but his abuse
was of no avail, but for his destruction and bringing him unto
517 a death. And the same day Dajazmach Khaylu accomplished
great exploits that it would be difficult to relate, he who
marched in front at the strongholds and their destruction, and
whose custom ever was to go first and leave those behind, and
he knew not from his youth one day when he was afraid, and
thereafter all knew his bravery. To-day saw Ras 'Ali the chief
of the braves, but to Ramkha came what is spoken of by the
Prophet, " For this God shall crush thee for ever and uproot
thee and pluck thee out of thy dwelling place and root thee out
of the land of the living " (Ps. lii. 5). Then Ras 'Ali sent over to
King of Kings Takla Giyorgis the head of Balambaras Ramkha.
And the Negus saw it and wondered and marvelled, and he sent
the head over to Gondar, and it was impaled at Adababay; Ras
'Ali stayed at Limon two days, and gave orders for the destruc-
tion of Limon, a place of wickedness, and he demolished all the
walls. Then Ras 'Ali rose and arrived at Mecha, while the
Negus Takla Giyorgis started from Qoma and came to Mecha :
so they met there. And from Mecha he departed and stayed
at 'Este, and there Dajazmach Khaylu laid the trophies before
the King of Kings Takla Giyorgis and recounted his wonderful
bravery, that all the world saw ; that is the wont of a warrior.
And Takla the brother of Ras 'Ali said, " I am he who is his
right hand that fails not, I am he who is his son of whom it is
not said that he betrays him, since he knows not guile. Truly
a good brave man, without stain, and will not be put to shame
by any man who comes before him. When he meets his Lord
and stands up before his Lord he will not be put to the blush
as he stands up. When they lay him in the grave in the end,
there will be a great following, and his great family will not
fail him." And after that Dajazmach Khaylu brought them
near to the King of Kings Takla Giyorgis, and in honour of Ras
e Ali they drank wine and ate bread, mutton and beef, and 517 b
this clinched the business. And then the Herald announced
to him about the Church which he had built. And from 'Este
he departed and halted at Tenjana, and from Tenjana he started
and halted at Aringo, and from Aringo the priests from the
Convent of Our Lady Mary received the King of Kings
Takla Giyorgis with wonderful chants, and he stayed there two
days, and thence he started and halted at Erb, and the King of
Kings Takla Giyorgis starting thence stayed at Yefug Sellase.
And the high Gift, Ras 'Ali, marched so that he could meet
Dajazmach Walda Gabre'el, a learned friend, and he received
him with great joy and festivity. And Dajazmach Walda
Gabre'el came with great reverence and met the King of Kings
Takla Giyorgis, and there was great rejoicing and festival at
the arrival of Dajazmach Walda Gabre'el the chief of the wise
men. And he came to the tent of Ras 'Ali who was his friend,
and he went with him as far as Gojam. A report arose that was
not contradicted by the word of Ras 'Ali that he gave him food
with the soldiers. But he (Dajazmach Walda Gabre'el) invited
Ras 'Ali to his tent, and gave him food with his soldiers. On
the same day he gave him many articles, such as guns and
beds and other things. But the coming of Dajazmach Walda
Gabre'el was accompanied with many wonderful articles, terrible
cannon that it would be hard to describe. For there was no
man who understood it; and with many men horse and foot
and shields without number. And Dajazmach Walda Gabre'el
declared he was determined to go to Gojam, dead or alive. And
when his heart was inflamed he swore an oath and said, " By 518 a
[364]
God's life that he would not turn back without getting to Gojam,"
" and I will plant my footsteps upon Edomeyas on the frontier
of the land of Damot." And when Dajazmach Walda Gabre'el
came he knew the difficulty, and the terror of the land, and
crossed Atselaqelaqat, and he shook the foundations of Gojam,
for the craft of foreigners brought weapons of war, and these were
guns, that before that time had not been done. And it had not
been done to this day since munitions of war, guns that is to
say, came for the Negus of Etyopiya, who was Atse Galawdewos,
son of Atse Lebna Dengel, who destroyed the power of the
Khalifa 1 Gran, who destroyed Debra Libanos, no warlike
weapons came to him that were like these. No kingdoms
had had such, that had existed before that. Dajazmach
Walda Gabre'el was a dove, making himself like a dove. And
he was like Iskander (Alexander) chief of the wise men who
came to the help of the Negus of Hind (King of India) with
munitions of war, that like these were guns that he might wage
war upon Dara (Darius) chief of the mighty ones. And the
people saw how much Dajazmach Walda Gabre'el loved the
steadfast heart of Ras 'Ali, for he delayed not the moment
he called to him ; what a gift and what high position was offered
to Ras C AH the chief of the generals ! And in a similar matter
Dajazmach Walda Gabre'el aided with a powerful help both
the King of Kings Takla Giyorgis and the great work of Ras
'Ali. And after that they departed from Qaroda and halted
at Enfraz. And thence they left and stayed at Bula, and to
this place came all the generals and judges and princesses that
were at Gondar. And when Gondar knew the indubitable
dignity of the King of Kings Takla Giyorgis it rejoiced and
made reverence, and Gondar cried, " My soul thirsts after my
King," as the People of Babilon cried, "My soul thirsts after my
sis b God." For King of Kings Takla Giyorgis ever brought every
man to repentance in his heart, if he was not as is spoken of in
the Bible, "Who knoweth the heart of man except his spirit
King Claudius reigned from 1540 to 1559. Assisted by 450
Portuguese he fought and defeated Grail, the General of the Adelan Muslims, who was killed
1542. (Couzelman, Galdwdeicos,c\i. xvi. Castanhoso in Esteves Pereira. DosFeitosetc.,i>.(>l.
[365]
within him ? " Such a king as he will never be found, whether
they ascend upon high or descend below. And at Bula lias C AH
was released from his excommunication, a terrible punishment,
and then he put to death a man who was caught in a crime,
there was punishment for all (evil-doers); and he kept the feast
of Saint Gabre'el the archangel there, and he gave alms to the
needy and poor. For he did everything as a great man as he
was, does, arid Dajazmach Walda Gabre'el kept the feast of
Saint Gabre'el the archangel. And then King of Kings Takla
Giyorgis received his generals at a feast of eating and drinking,
and then he departed and halted at Achera. After this King of
Kings Takla Giyorgis ordained the priests that were with him
at Tasay: they were Alaqa Walda Ab Mala'k Berhanat, Qis
Atse Walda Maryam and others. And from Achera he de-
parted and halted at Boch and leaving that place he halted at
Dalge. And leaving Dalge he stayed at Achara, and thence
he went and stayed at Quenzela, and then he promoted Ras
'Ali to be Betwadded with the title of Dajazmach of Begameder.
And Dajazmach Walda Gabre'el he made Dajazmach of Damot,
Mezikker of Agaw and Dajazmach of Tigre. And after this the
governors and judges came from Gondar, and leaving Quenzela,
they halted at Cheqa Wanz (river Cheqa), and from Cheqa Wanz
they halted at Amra. And then he appointed Azzaj Walda Ab
a Fitawrari, and Fitawrari Sadiq he made a Balambaras, and
Jalo Lome he created a Nagadras, and Abeto Aligaz he made
a shum of Wag. But Ras 'Ali, with his great gift (promotion), 519 a
was like the King of Kings Atse Susneyos, who appointed his
brothers who were Abba Bona Galmo, Wag-Shum Aligaz,
Fitawrari Sadiq, raising them to high offices.
How it will rejoice and ennoble! For great gifts are bestowed
by God, the giver of gifts. As it is said, " There be no gifts for
either him who hastens or him who runs, but only the know-
ledge of God." For thus the gift is worthy of admiration and
respect. And again, pray for him that his days may be pro-
longed, as it is said, " Rather than one man die who has given
shelter to a thousand, better is it for many men to die." And
[366]
John Chrysostom said, " Better is one righteous man than a
thousand sinners." And further let us quote a parable, and
the parable is this. If a man collects much grass for the roof,
and if there are no long wooden planks for a main beam you
cannot build a house, for it stops halfway (in the middle), so he
Ras 'Ali was equal to every emergency, if it were not actually
impossible. And afterwards they departed and halted at
Kelte, and from Kelte they left and halted at Quaquara, and
from there they started and stayed at Duban. And leaving
Duban they stayed at Sakela, and thence they went and stayed
at Taliya and from Taliya they went and stayed at Bahr Meda,
and leaving there they stayed at Bot, and from Bot they went
and stayed at Den and while there, then came messengers to
Ras 'Ali from Gojam, and they informed them the King of
Kings Takla Giyorgis and Ras 'Ali lover of peace, who sent
them had spoken, and what he had said was this, " Return to
me, and what you order me I will do, if you say come, I will
come." And then they (gave up) going to war. And they were
reconciled there, and he sent his daughter whose name was
Wayzero Altash. And on her arriving before her father there
was joy and festivity and a tremendous commotion among all
the tents. And then Ras 'Ali showed to Dajazmach Walda
Gabre'el a joyful countenance and a tender heart, that showed
519 b nothing of an evil intent ; ten camels, thirty-five laden horses,
how it rejoiced him ! a pledge of their mutual affection, for
they being as one (man), whoso Ras 'AH loved, Dajazmach
Walda Gabre'el loved, and whoso Ras 'Ali hated, Dajazmach
Walda Gabre'el hated, and their every counsel was one. And
at that place Dajazmach Gabru came, his friend from of old,
and thence they departed and halted at Butala. Leaving that
place they halted at A rag, and from there they halted at
Amdamit, and from there they stayed at Shawa, and leaving
that they halted at Qelala, where they stayed four days.
The King of Kings Takla Giyorgis Went to the Church and
prayed there alone, and all his heart was raised to God, for he
knew what the Bible says, " Cast thy heart up to God and he
[367]
will sustain thee 1 " (lit. nourish). And all his desire was for the
praise of God, for he hearkened to what the Book 2 says, " Why
do we place all our desires on this life that we leave to-morrow ? "
And again he knew what has been said, "He is a fool who
thinks of a dwelling in this world except the grave, which
he inherits for a dwelling place." And in another place it
says, " They who possess shall be as though they possessed not,
and those who ate shall be as though they had not eaten," and
further the Book 2 says, "The world, ye abide but for one hour
in the midst of it (in what concerns it)." And while he was
minded of all this, he was lingering and remained in the Church,
and was praying there. And thence they departed and halted
at Yenach. And afterwards while he was at Yenach Ras
Khaylu came and pitched his camp at Debra Tsot, and those
high dignitaries, viz. Ras 'Ali and Dajazmach Walda Gabre'el
and Dajazmach Gadelu. And Ras 'Ali and Dajazmach Walda
Gabre'el went away by command of the Negus as far as Abaya
to inspire confidence. That indeed was a great thing, to be
faithful, for there was not one of the men that could be faithful
for eight days, as the saying is, and the one Faith of mankind.
In vain one man conferred with another and then said, " There 520 a
is no one who does what is right, no not one." Being honest,
that is being faithful. And they met there and everything that
took place was reported. And they spoke out to each one
what was in their hearts, but he Ras Khaylu was full of
affection. "Yea, even as you command me, I will do, and I
will not depart from that which is your pleasure. If indeed the
Negus tells me ' Come ' I will come, and I will do everything
you command me." With such action they departed and
in friendliness; Ras Khaylu entered his own country; those
commanders also entered their tents, and they related to the
King of Kings Takla Giyorgis all that had been said. And
some said, "What was the good of a meeting of Ras ('Ali?)
1 The quotation is the translation of the Latin Vulgate of Ps. liv. 23, "Jacta super
Dominum curam tuam et ipse te nutriet."
2 This refers to some book of proverbs or sayings.
[368]
with the King of Kings Takla Giyorgis without trusting him,
we say, until they meet together heart to heart, and they are
completely reconciled." And when it was known in the camp
(tents) that confidence was restored in the kingdom of the
King of Kings Takla Giyorgis, there was great rejoicing, and
the whole world said, "Verily, verily, it is what God said-
Knock and it shall be opened unto you. Ask and ye shall
receive. Seek and ye shall find." And further it is said,
" Every one of you that ask, if there is faith ye shall be raised
up" as Hannah said. God grants the prayer to him who
prays, for it has been what concerns the world that you ever
ask God for. And there was good will in the kingdom of the
King of Kings Takla Giyorgis, as much as in the kingdom of
David and Solomon, and he grieved over his exile, for the land
was other than his kingdom, and the King of Kings Takla
Giyorgis yearned after his own kingdom ; in this being like to
Abraham his father that dwelt in Kana'an a stranger and
an immigrant ; like him he dwelt, he too a stranger and an
520 b immigrant in his land of Ambasal, and he was like as though
he were not king above all. And he fulfilled what the Bible
says, " They were as strangers and wanderers." And as he was
worn out he resembled Ya'eqob who was exiled and went to
Sorya (Syria), and afterwards returned to his country of Kana'an,
and like him he returned from his exile to his kingdom. And
again he was like Zerubabbel the King of Isra'el after he grew
up and came to rule over Jerusalem thirty-nine years, and like
him he returned from Ambasal and sat upon the golden throne.
And Ambasal was like Babilon the city of temptation, but
Gondar the city of his kingdom was like lyarusalem. And it
was said by many friends of Debra Libanos, " Long live, long
live our Negus Takla Giyorgis for many days, for he is the
father of the bereaved and dispenser to the widows." The
noble godsend Ras 'Ali was like Samson the Nazarawi that found
honey in the mouth of a lion and like him the bee came to his
tent and settled in the store room of his robes. That was a
weighty matter, and he showed his great judgement. And again,
[369]
he was like Gideon, for as Gideon explored the land and made
proof of it with spears, so he too like him explored Zobel the
city of his people, and proved it with spears ; broke down the
mighty ones, and established the city that was his. And further
we will liken him to David prince of the mighty ones who said,
" I am the youngest of my brothers and the brave man of the
house of my father." And again he said, " My brothers are
good and are chiefs, and were not pleasing to God " ; for like
him he too was the youngest of his brothers and great in his
gifts, and he filled all the ends of the world. And we will liken
him to lyoseyas (Isaias) that raised his voice against Samaria
and destroyed the temples of the Idols. Like him he too 521 a
raised his voice against Ona, land of the pagans, and cast down
the temples of their speakers. And again we will liken him
to Dane'el in his wise judgement (when he convicted the
Elders and saved Susannah) when he said, " I have been wiser
than the Elders 1 ," for as Dane'el saved by his judgment the
daughter of Isra'el from the hand of the false Elders, like him
he too saved the world from the hands of the wicked, who were
rebels 2 and from the hands of the Tagalyan, who were robbers 3 .
And from the many good services he did for the King of Kings
Takla Giyorgis, the latter said, " I will love 'Ali and I have
hated Birale," as the Bible says, " I have loved Ya'eqob and I
will hate Esau." From Yenach they moved on and halted at
Ganat. From Ganat they went and halted at Yegaba, and
there they remained seven days while they took counsel on
everything that occurred. At that place he appointed Dajaz-
mach Gadelu to be Dajazmach of Tsagade and Walqayt with
the office Azaj of Tarasamba. And then he commanded and
gave permission to Dajazmach Walda Gabre'el and Dajazmach
Gadelu to go to their places, and they went towards Dengel
Bar. And those, the King of Kings Takla Giyorgis in his
upright rule, and Ras C AH in his love as a ruler resembled
1 This is probably a quotation from an Ethiopic version of the Book of Daniel.
2 Tf^P^-i pi. TfaJ-^f i Amharic, rebels.
3 atyn&t or onrflJt 1 pl ur - atVnp&t Amharic, robbers.
w. B. 47
[370]
Solomon, for as Solomon ruled the land from Dan to Bersabeh
and from Tigros (the Tigris) as far as Efrates (Euphrates)
so like him, he too ruled the land from east to west, that is to
say, Adel and Gojam. And they made their way from Nagala
on the side of Deldey, and stayed at Deldey; then departing,
crossed the road of the Abay 1 by night with many troops, so
the multitude of their host was beyond count. They halted
521 b at Adayam Dara, that is to say, Dawal. And while they were
having festivities Ras 'Ali gained honour by the many acts of
generosity that he performed to the people of Media, for he
remitted them the tribute that was due from their territory,
which was a thousand ounces (gold). In this he resembled
God his creator, exalted name and exalted similitude, who said
to the man with the palsy, " My son, thy faith has made thee
whole (lit. has given thee life) and thy sins are forgiven thee."
And again he was honoured in his parting from Dajazmach
Walda Gabre'el and Dajazmach Gadelu, and all the dignitaries
gathered together in friendship and peace. And they left
Dawal and halted at Tatsabara, and thence they went and
halted at Labat: and from Labat they moved and stayed at
Shotal Meda. And from there went on and halted at Aringo
in the peace of God ; and King of Kings Takla Giyorgis and
" threaten-his-strength " Ras 'Ali pitched their tents. Then
there was a change in officials, Dajazmach Galmo was appointed
Deputy Blattengeta of Balasa, Adara Gabre'el Gara/mach of
Rentogualej (was made) Qafiazmach ; Abagaz Neguse, General
in chief, was made Keyaj Yashalaqa ; Gara Karawaba was made
Bajrond in Laste ; Kantiba Ayadar was made Yaras Meqemmat
(Ras' lieutenant) and Kantiba. And at the royal house Legaba
Tashashego wasmade Kanisa Yashalaqa. Wand Afrash was made
Yashalaqa of the golden Tabernacle. And Khanit Kanfu was
made Azaj Aderash (secretary of the household). And all these
officials were appointed in their provinces. And Dajazmach
Khaylu was promoted to high appointment and the King of
Kings Takla Giyorgis did him many (honours), and Has 'Ali of
1 Blue Nile. Abay = great, i,e, the Great river, or A bawi= Ancestral (Father of Waters).
C37I]
good counsel, full of reverence, for they knew what labour he had
gone through in that land of Qoma. And he who had destroyed
cities and had not been separated in all their expeditions,
refused and would not be made a shum (governor); he said, "I
will repose a little while within my house," and that he said by 522 a
reason of his great labours, for he had laboured (striven)
exceedingly, starting from the month of Nahase to the month
of M iyazya, three months he rested alone in the land of Qoma.
And of the months that remained he was not separated from his
fellow campaigners, that is to say the King of Kings Takla
Giyorgis and grimly awful Ras 'Ali, and all the while he yearned
for repose from office, for he never rested for a single day in
his home. We will return to the beginning of the affair. And
after there had been changes made in the officials, the King
of Kings Takla Giyorgis remained in the house of his children
at Arengo, the city of his fathers 1 . And Ras 'Ali went to
Garagara, his city. And he started from Garagara and de-
scended to the land of Waldaya. And while Ras 'Ali was
at Waldaya Dajazmach Khaylu went out from his territory
of Begameder, 'Este that is to say, to his friend Ras 'Ali, and
with him there descended to Waldaya, Azaj Khaylu and Elqa
Kedan Maryam Zaledata (the Birth), and other friends of
Dajazmach Khaylu. Ras c Ali received a handsome reception,
after the manner of a father receiving his son, and a friend,
and there was great festivity at his board. For he was a
great ruler, and it was not that he rejoiced merely at his
coming, but because he knew to what a position he had raised
his kin and dependants, and he opened out all his heart to
him. And meanwhile he rejoiced exceedingly and invested
him with robes to startle the eye, and gave him a girdle for his
mantle 2 of gold, as is the custom of commanders that had
gone before him. And Dajazmach Khaylu lived in great pomp
and festivity for ten days and the day after. But to Ras 'Ali
it did not seem like one day on account of his affection. 522 b
After this the treachery of Ras Khaylu and Dajazmach Walda
arab. = city. 2 ooTA^-i = Wii/hlM a sort of flowing cope or cape.
[372]
Gabre'el was heard of, when they entered into a covenant (of
alliance) and confirmed the alliance by a firm covenant and a
great oath ; and they broke through the terms of their oath, that
ought not to have been forsworn, even as the infidels of the
Qayal (Chaldees) broke the terms of their oath before the Lord
at Armon.
Meanwhile they offended the Lord and angered him, inas-
much that in the month of Genbot, while Ras 'Ali, the just
and upright commander, was in his territory of Waldaya, Ras
Khaylu came from his land of Gojam over to Gondar with
the purpose of making king the Negus that was with him,
abandoning all his oath of fealty, and raising every grievance
that could annoy him. Then a man who was bidden by the King
of Kings Takla Giyorgis patient of counsel and calm of heart,
went as he was bidden, and said, " Lo, Ras Khaylu betraying
his oath of fealty has come to put a king over me." And when
Ras 'Ali heard that message he laughed and said, "Has not
Ras Khaylu heard what the Bible says, " Beware ! Sin not
twice, and then thy evildoing will not find thee out " (Numbers
xxxii. 23). And then he was wroth in spirit even as Saul the
King of Israel was wroth at the coming up of the children of
Ammon to Yabis Gala'ad (1 Samuel xi. 1 6). And as Samuel
the Israelite was wroth when Saul the King of Israel rent his
garment (1 Samuel xv. 27), so his wrath too was kindled when
he rent his garments at their oath by which they bound them-
selves. And when Ras Khaylu came over to Gondar to seize
the Negus, Dajazmach Gabre came and camped with Ras
Khaylu, as the Bible says, " Assur also is joined with them "
(Ps. Ixxxiii. 8). And Adera Gabre'el was betraying both the
King of Kings Takla Giyorgis and Ras 'Ali, prince of power,
only it profited him nothing as he only deceived himself, and
523 a his hatred failed to strike ; and then the chiefs took to flight,
viz. Qaiiazmach Qualej and Kantiba Ayadar, Liqa Makuas
Neguse and Bajrond Kowa, Yashalaqa Tashashgo, Yashalaqa
Wand Afrasha shield bearer, Yashalaqa Gegar and Balambaras
Atsequ. And they came to their King Takla Giyorgis and
[373]
camped at Amadebar, and the Negus Takla Giyorgis was an
asylum and a refuge and repose for his retainers (escort),
as the shore of a sea, and as a door that they put up of
tamarind wood. The King of Kings said to his attendants,
"Do not stir from here; if they come down upon us, we
will engage them, and if they do not come on upon us we
will go out upon them." And with that act he hardened
the hearts of his soldiers, and gave them coolness. And
thereupon Ras 'Ali issued forth upon Garagara when he
knew that Ras Khaylu was advancing on Gondar. But
Ras Khaylu, when he heard that Ras C AH was advancing
on Garagara, left Gondar by night with his army, and did
nothing at Gondar, and abandoned all the business he had
come about. His retreat from the advance seemed like
abandoning the Negus with Qanazmach Kabte and Dajazmach
Gabre, a lover of villany with the other commanders. And
when Ras Ali heard how Ras Khaylu had fled leaving the
Negus, he laughed and said, "What was the reason of his
coming, and what was the reason of his going ? " and added,
" It is like the nonsense of children." Then while he was at
Garagara he sent his principal generals, viz. Dajazmach Khaylu
of the royal household and Fitawrari Sadiq and Dajazmach
Gugsa, son of his sister, and Qanazmach Gualej and Garazmach
Aligaz and Dajazmach Galmo and Dajazmach C AH Borshe and
Abeto Saju, and all the men of Gabawaho, viz. Abeto Gulamase,
Abeto Bayqamafl, and all the men of Begameder, viz. Dajazmach
Fanta and Abeto Teku of Guna ; and Abeto Amesyas, and all 523 b
the troops that were below Chachaho, and those generals whom
we have mentioned above marched together towards Gondar.
And then all the commanders who were at Gondar dispersed,
and Qanazmach Kabte went towards Dambaya, and arrived
at Quallat 1 Balasa. As the Bible says, "The terrors of the
deep (valleys) for the accursed." Negus lyasu completed his
journey towards Wagara with Dajazmach Gabre and his other
generals, and as they were numerous they had no right (ought
1 Qualla -M i " hot " lowland as opposed to Daga (high) cool highland.
[374]
not) to have retreated, for there was no end to the number of
their troops, and it only showed that they retired from fear of
their defeats of the past year. As the Bible says, " You come
to our land and you vanquish our kings, for God hath cast
fear upon our hearts." And for that reason they were afraid
and were vanquished and were driven to their lands. But
those who were the generals of the King of Kings Takla
Giyorgis accomplished their journey towards Dambaya and
reached Saqalet. And many men there were that perished
by the sword; and the bullocks and sheep were not left
behind, and the houses and churches were destroyed. And
Qaiiazmach Kabte fled, and hid (not?) himself and was not
recognised from those who were there. And then they turned
back to Gondar. Then they heard of the arrival of Dajazmach
Gabre that they might help Qanazmach Kabte. And Avhen he
heard of their coming to him, he turned back and came to his
land of Semen. There were some who asked saying, " Are not
you that came to fight and put the Negus on the throne, and are
524 a you the rulers over the whole land?" What could Ras 'Ali
and Dajazmach Gabre and Qanazmach Kabte reply? So
they said, " We do not see the face of the enemy, they come
on when we retire far, and they take to flight when we approach
near." And the generals of the King of Kings Takla Giyorgis,
viz. Dajazmach Khaylu and Fitawrari Sadiq and Dajazmach
Gugsa and Kantiba Ayadar, and all the commanders whom
we mentioned above followed in pursuit of Dajazmach Gabre
and Negus lyasu, and reached Dara and spent the winter
there ; but Dajazmach Gabre was crucified on the top of the
Mountain Saganat. That is what the generals did to him, a
strong measure, for they wielded great power when the King of
Kings Takla Giyorgis was at Aringo, and the powerful Prince
Ras 'Ali when he was at Garagara, and prevented Dajazmach
Gabre and Qanazmach Kabte from meeting. The messenger
giving uj) trying to find them stopped them just as a chasm
in mountains stops a hippopotamus from crossing from one
side to the other, so they prevented them from stretching out
the hand of their messenger one to another. But those steadfast,
[375]
immoveable mountains, these were Dajazmach Khaylu and
Fitawrari Sadiq that stopped Dajazmach Gabre from passing
over to Gondar, and they crucified him on the top of a
precipice, like a deer, and made war upon his land as far as
Shawada. And we will draw for a moment an example from
the deeds of Eskander the Macedonian, as far as we are
able. For Eskander the Macedonian found work of the wisdom
of the children of Yafet (Japhet) which was an image of
(bronze?) brass 1 . And he took it from where they had placed
it, and he put it between two mounds which he had brought
together as his votive offering, and he set it up to guard the
children of Yafet. Now the wisdom of Eskander the King 524 b
that was King of Kings Takla Giyorgis ; the brazen image that
was Ras 'Ali whom he placed and appointed between the hills,
and established to guard against his enemies, and with loud
noise filled everyone with joy. But the two mountains between
which was the brazen image, those were Dajazmach Khaylu
and Fitawrari Sadiq, that scattered Dajazmach Gabre and
Qanazmach Kabte ; and the children of Yafet, they were the
men of Gojam, and the men of Damot and men of Mecha and
Agaw who fled clamouring. The image of brass that was Has
'Ali, chief of the commanders, whose numbers were like the
sands of the sea and the stars whose awfulness is beyond
measure. We will now go back to the beginning of the story.
Wagara became a desert, and churches were destroyed that
had been built in it, until wherever there was a country
Bartyo Dajazmach Gabre devastated it. For if that man
had not rebelled against the Negus Ras 'Ali would not have
sent his officers, and the houses of Wagara would not have
been laid in ruins, or Balasa that was devastated through the
action of Walda Sellase, and Dambaya through Qanazmach
Kabte. And there was no thing among the lands that was
not laid waste and destroyed. And there were no churches
that were not plundered. Here is a man who will relate and
write down the wrongdoings of the soldiers of the King of
1 Vide Appendix : Eskander the Macedonian.
[376]
Kings Takla Giyorgis and the soldiers of Ras 'Ali. And we
will not absolve (omit) their devastation of countries, while
we are recounting their exploits and good deeds. For thus is
the rule for each man that the angel of life records his just
deeds and the angel of death records his sins. And matters
being so, they spent the winter in Wagara, in accordance with
the orders of the King of Kings Takla Giyorgis. The King of
Kings Takla Giyorgis went out from Aringo in the direction
of Zuramba in order to perform the fast of the Assumption 1
there, and he recited his prayers, the acts of the saints and
elders : as the Bible says, " I beseech of thee before all things,
525 a perform thy prayers" (1 Tim. ii. 8). Further the Bible says,
"Woe to thee, oh land, whose King is young" (Eccl. x. 16,
Woe to thee, oh land, when thy king is a child). And with the
knowledge of what was written he performed the fast with
greater severity as the days of the fast drew to a close. He
entered thus his city of Aringo and did so in the year of
Lukas; this we have narrated according to our ability and
have recorded it; there is much that has been omitted for
there is no limit to the matter. Behold we have begun to
write about what occurred in the period of Johannes the
Evangelist and all that the King of Kings Takla Giyorgis did
and the powerful Prince Ras 'Ali did at Am basal, for it behoves
us to write about and describe with the tongue every creature.
Maskaram opened the next day, and in that month Maskaram
the King of Kings Takla Giyorgis gave his daughter to Ras
'Ali ; her name was Princess Altash, and he brought her into
his house; and he made her his wife. While Ras ('Ali) was
thinking of leaving Garagara to go on an expedition he heard
of the treachery of Dajazmach Yasufe. Now Yasufe made it
his business to betray him. When he had been received like
that he ought to have guarded his kinsman, that is to say,
Ras 'Ali like a glass and a beryl, and looked upon him as a
gem of the sea ; since he had found a friend like him he ought
1 Feast of the Felsata or Assumption of the B. Virgin, 16th of the month Xahase
(22nd August), and continues to the 21st No work is done during these days.
[377]
to have protected him like the pupil of his eye. When he had
found a brother like him who comes to the help if he is afraid,
and who rules over the east and west of Semen he ought to
have gone over to Has 'Ali, when they took up arms. And
Dajazmach Yasufe did not remember all this and all the
kindnesses that Ras 'Ali had done him, and how often had
Ras e Ali yearned after Yasufe, as if he were Ras 'Ali's brother.
And he wanted Yasufe to be another 'Ali to him. Could ever
such a fool as (Dajazmach Yasufe) be found, could ever such
a kinsman as (Ras f Ali) be found? Again would a brother 525 b
like that be found, again would a master be found like that,
who marches forth at one time with 10,000 horsemen, and who
does not take to himself the first-comer ?
We will go back to the beginning of the matter. Now
when Ras 'AH heard of the treachery of Dajazmach Yasufe
and his enmity, biding his time, he sent the Shum of Wag
Aligaz and Negadras Jale, great warriors whose prowess
pagans and Christians knew, that they might attack Dajazmach
Yasufe. That indeed was a big affair, and for whom should
such a thing be ? For he while he was at Garagara sent half
of his troops towards Gondar and half towards Ambasal,
and then there was a great battle between Nagadras Jale
and Dajazmach Yasufe, and when the battle was raging
Ras 'Ali issued from Garagara accomplishing the journey
towards Ambasal. And the Negus Takla Giyorgis, when
he heard of the exit of Ras 'Ali from Garagara towards
Ambasal, was not daunted in heart or terrified, and those
generals, viz. Dajazmach Khaylu and Fitawrari Sadiq, were
undaunted, and their hearts were not dissolved, for the heart
of the servant is as the heart of the master. As the servant
Yonatan (Jonathan) said, " As thy heart so is my heart." And
they fortified the hearts of the troops, and they .that were there
were unshaken. And they blenched not at the retreat of
Ras 'Ali nor at the advance of Ras Khaylu and Qanazmach
Kabte. And they left Dara and camped at Bera, and from
Bera they went and camped at Kosoge, and from there they
w. B. 48
[378]
went and halted at Ambazo. And while there Dajazmach
Gadelu arrived from Walqayt, and he came as far as Maraba,
and they descended to him and joined him. And after he
526 a joined them they returned to their camp. And the next day
they left and camped at Dabo Gerar. And while they were
there Dajazmach Gadelu sent over to them to say, " It is not
proper for me to come over to you." And he added, " Why
should I come over to you ? Because the Negus is not there
nor a powerful chief." And meanwhile Dajazmach Gadelu and
Fitawrari Sadiq were anxious to turn back towards Maryam
Weha. And all the generals, as Dajazmach Gadelu and
Dajazmach Khaylu seemed to them to be betraying them,
refused to turn back to Maryam Weha. For this time was not
the time to turn back. And they said, " We will remain here
and we will not turn back, for if we turn back and go towards
Maryam Weha, our enemies will rejoice and our friends will
blush." And they said, " He is afraid of Dajazmach Kabte, but
we are not afraid of him." So they refused and would not
listen to his voice, not with hostility but in a friendly way, for
they looked upon him as their father and as their master. But
Dajazmach Khaylu they put him down for a bitter foe and an
oppressor of all the men of Gojam and Damot and all the
associates of Ras Khaylu, for all that seemed to them as a trial
of them on the part of Dajazmach Khaylu. The Gallas indeed
who wanted to go to their country hated Dajazmach Khaylu
before Tegetel ; but afterwards they loved him much, for he
exercised powerful influence over them. After that they turned
back from Dambaya and camped at Maryam Weha, and while
they were there they engaged with Balambaras Walda Sellase.
On the same day Galmo Fanil and Abeto Goge showed bravery,
and among the attendants of Dajazmach Khaylu, Gabaryo a
foreigner, and Abeto Seyf Yashalaqa Aderu.
We will go back to the beginning of the history. And on the
526 b next day in the month of Teqemt Ras Ali marched out from
Garagara, went and halted at Yanaja in order to attack Dajaz-
mach Yasufe, who had been disloyal to him. Now the reason
[379]
of the treachery of Dajazmach Yasufe was that Has Khaylu
and Dajazmach Walda Gabre'el and Dajazmach Gabre had
sent over to him saying, " Steady ! Steady ! and courage I (lit.
Be firm and strong) ; fall upon him, and we will help you
and will give you his command" (office). And during this
Yasufe was deceiving Ras 'Ali in the words of the Book which
say, " From him who rises betimes for those honours, they will
vanish To him who flies from these honours they will come."
And when he came to Yanaja, Kaleb Saifu was treacherous to
him, for he sent his troops, i.e. Dajazmach Galmo and Fitawrari
Sadiq and Dajazmach Gugsa and all the troops towards Semen,
and Dajazmach Walda Mika'el to Miqet, and the men of Miqet
towards Eyna. For Yelaw'ayqar Eshate had risen with the
men of Lasta and Dagalas ; and Letarbenos Khaylu with all
the men of Samada and Andabet towards Deldey. And during
this Kaleb Saifu was betraying him (Ras 'Ali) in not stamping
out the rebellion. And from Yanaja they left for Wagadat
and from Wagadat they left for Nubet and from Nubet they
left for Koso Amba. And from Koso Amba they left for Kesat,
and Dajazmach Alula came with many troops, and men of
Yaju and Gura and NeAvara and Emsequa came, and the Shum
Aligaz with many troops. And from there he left for Terterya,
and there he halted and spent the time, and they laid waste
the frontier of Terterya. And from there he departed and
halted at Daget. And when he was at Daget he ordered them*
to make good the road that leads up the ascent of Maqdala.
And Dajazmach Yasufe came and his (Dajazmach Alula)
soldiers joined battle and killed many of his men. And of 527 a
the men of Ras 'Ali one man was killed whose name was
Bayan. And from there he left and camped below Egra
Daber, and from there left for Wadade, and there Dajazmach
Bato came and Ali Abaqawi and all the men of Wechale and
'Ayar, and then Gobaze came from Legot. And there they
opened Chacha a great monastery, and many other monasteries,
and the prisoners came out rejoicing. And in that they were
like our Lord Jesus Christ who said, " When he descended into
[38o]
the midst of Sheol 1 they came forth who were in prison, and
those that were in Sheol were made manifest." And from there
they left and halted between two mountains that were Layjefa
and Tachjefn 2 , and then they came to Katame. And all the men
rested there without number, and thence they went and halted
at Maqdala. There a rifleman killed a man that was on the top
of the mountain, so that the men of Maqdala were terror-
stricken and Salamge destroyed. Ras 'Ali remained one month
at Maqdala after he had ascended. Then the wife of Dajaz-
mach Yasufe was imprisoned, and he allowed her to come to
him, for he controlled her coming and going. And then he sent
Nagadras Jale and Wag Shum Aligaz to the Gabo Daber
called Sangolat. And then they had a great battle. And
when the soldiers said, " Back ! " two of them stood up drawing
their swords, and drove the enemy back, and they showed their
strength in taking the fence ; and then Ras 'Ali stood up, his face
holding them up like unto a great wall. They fought a
hard fight, and many men were killed on that day. Then his
wife sent and said, " What have I done and what crime have 1
committed ? " And she said, " Have mercy on me, O Lord have
mercy," and the wife said, " You are killing one who has no
527 b strength, in taking away (leave) to come or to go. As
Abelemelek the King of the people said when he recognised
the angel of the Lord, "Wilt thou kill a people that are
ignorant?" (Gen. xx. 4). And she said, "Lo my children
and my goods, arms, that is to say guns, and spades 3 and
carpets (that is to say 'mentsaf' 4 ), all is in your hands,
but only save me, and let me go alone." And Ras 'Ali
replied, " He seeks not your goods nor your children."
Like Abraham his father, the Chaldean, when Kolodagomor
(Chedorlaomer, Gen. xiv. 21, 24) the King of the people
said, " They have left thee the horses and mules, give
1 Ascens. Isaias. 4, 21. Cod. Br. Mus. LIV. 7.
2 i.e. upper Jeffi and lower Jefa.
3 F-f-A" Amharic, a curved spade.
4 HCfl>^ zarbet is Ge'ez ; y ")*^ (modern spelling, ^"Vm^i) is Amharic (Guidi,
Diet. 405).
[38i]
me the man, they will take nothing from thee, except only
what Eskol and Mamre have taken of thee to eat." And he
Ras 'AH, as though son of Abraham, took nothing from her.
And he said to her, " Go, and take all thy property." And
then she went out from Maqdala taking all her property.
And the Wag Shum Aligaz came to Maqdala and afterwards
Ras 'AH came and saw it and liked it exceedingly. And
meanwhile he made changes in the commands, appointing
Basha Alula a Dajazmach of Amhara, and giving him a hundred
guns. And then he went out from Maqdala and went to
Bashelo, and from Bashelo he departed and camped at Debel.
And Dajazmach Yasufe came there with a large force and
instruments, viz. drums of war. And when Yasufe presented
himself and was spied by Ras 'AH, his amba which was
Wagel Amba (fortress) was destroyed. Dajazmach Yasufe fled
and his amba Qaratemcheg was laid in ruins. And Ras 'AH
marched away and halted at Laga, and there he took possession
of a great deal of property, as they found there bullocks and
sheep, and, I have heard, many men. Dajazmach Birale came
there, having broken out (his chains) from his prisons with one
of his attendants, and Nagadras Jale, Wag Shum Aligaz with
many troops received him. And there was great rejoicing in
the house of Ras C AH at the arrival of Dajazmach Birale. While 528 a
he was there he sent Dajazmach Birale with a large force, and
they destroyed Tenkobar and Ahelmat And then Dajazmach
Lubo came, and after that he left and halted at Mahawa and
remained there three days. On the fourth day Ras Ali issued
forth to the battle, and when he was on his couch warriors were
sentenced before his face. Ras 'Ali was like Muse (Moses) the
chief of Isra'el. For Muse (Moses) when he stretched out his
hand, his enemies were vanquished, and like him he (Ras e Ali)
when he spread out his couch his enemies were defeated. But
Yasufe had no mountain left to him of his mountains and no
land of his lands, and he did not think of that, but he said,
" I rule over Waldeya and Begameder." And meanwhile there
came to him what the Book says, " His sin recoiled upon his
[382]
head." And then he sent to one of the priests and clergymen,
and said, " Have pity on me, pity on me," and they replied, " I
had pity on thee, only thou hast not quitted thy sin." And then
he was excommunicated by one of the priests, as he was leaving
his village and was going to Geshan. He then sent over
to the King of Kings Takla Giyorgis all the generals who were
at Maryam Weha, and all who were at Ambasal. And after
that he started and completed his journey towards Waldeya,
leaving a man called Nagadras Jale to bring about peace
between Dajazmach Yasufe and Dajazmach Birale. He
left a hundred guns with Dajazmach Birale, and when he arrived
at Gudeba he set free all the men of Begameder and Blatten-
geta Walda Sellase, telling them to wait for him at Mawecha.
And then he descended to Waldeya finishing what he had to
do, and came to his house on the llth of Ter (begins 8th
528 b January) and assembling all the troops that were at Yaju
started from Waldeya and came the 21st of the month of Ter,
which was the feast of our lady Maryam, but of the men that had
been beaten at Ambasal as far as Amhara, thirty-Tour Ras 'Ali
gave to Dajazmach Birale, and two hundred besides. And
then Ras Khaylu arrived from Gojam at Gondar in the month
of Ter with a large force and horsemen and many commanders
from the land of Damot and Mecha and Agaw, Dajazmach
Aklog of Damot and Fitawrari Faqadu and Fitawrari Bifetu,
Zamo the son of Yoiia Ligas Hage, and other generals who
. were in the same way, and Qanazmach Kabte, and they came
to the habitations that were at Gondar. But the councillors
of Ras Khaylu understood neither matters of prudence
nor matters of war. If they had understood the question
of prudence they would have come in the month of Teqemt ;
(even) in the month of Khedar 1 , it might or might not
have gone well with them ; and if they had understood
the question of war they would not have gone up to
1 feqemt begins 10th October, Khedar begins 9th November, the two driest months of
the year, i.e. if they had taken advantage of the dry month of ^eqemt they would have suc-
ceeded, putting off till Khedar made the issue uncertain, but putting off till fer (begins
8th January) courted disaster
[383]
Wagara. But these highly placed men Dajazmach Khaylu
and Fitawrari Sadiq and all who were with them were on
the road of Wakhni towards Lebo and pitched their camp
there. The King of Kings Takla Giyorgis also a lion of the
lion race, as Judah was said to be of the lion race " Rise out
from thy lair," issued from his " lair " at Aringo on Thursday
much in wrath, as the Book says " In just indignation," and
camped at Kamkam. He joined his retainers the officers
to wit, Dajazmach Khaylu and Fitawrari Sadiq and Dajaz-
mach Galmo and Dajazmach Gugsa and Abeto Goje and
Kantiba Ayadar and Balambaras Adequ and Ligaba Tas-
hashgo and Shalaqa Wand Afrash and all the officers that
remained, and they had great rejoicings among them, for
the King of Kings Takla Giyorgis was a power and a strength 529 a
to them. Those officers also who came with him were Azaj
Kenfu, Dajazmach Gualej, Fitawrari Ay dan Kantiba Adego
Aycho, Ligaba of Mecha. And all the troops of the Negus
came to Lebo. Ras Khaylu too ended his march at Wagara
with the officers and troops that were with him, as there were
enemies at Lebo, whom he searched out. And then Ras Ali
went out from Waldeya and came to Garagara, and from
Garagara to Lebo and there he joined the King of Kings
Takla Giyorgis who wanted him, and all the officers that were
wintering at Wagara, and he gave the King of Kings a new
tent after they had met. And Ras 'Ali, Prince of power, stayed
four days at Lebo while they were deliberating, and from Lebo
they departed and camped the other side of Wakhni. And
from there they left for Amba Chera and thence they
stayed at Maryam Weha, and leaving there on Saturday they
halted at Yshaq monastery. There Dajazmach Gadelu
came with a large force, and leaving they camped at
Cheqawanz (river), where Ras 'Ali had a banquet for Dajaz-
mach Gadelu. Leaving there they halted at Dara and
from there they went and camped at Tach, and leaving that
place they halted at Maqara; and there they cast an eye (of
suspicion) on one another, the men of Ras 'Ali and the men of
[384]
Ras Khaylu, and one tent kept its eye on the other tent. And
on that day a fear and terror fell upon their hearts, of Ras
Khaylu and Qanazmach Kabte and Dajazmach Gabre, and they
withdrew leaving their houses. They built houses for children
first, houses as for the adults, then they withdrew leaving the
buildings and left at night, and their coming was as the words
529 b of the Book which say, " They labour in vain who build
(houses)." And the same day an attendant of Dajazmach
Khaylu came and reported to Ras 'Ali and the King of Kings
Takla Giyorgis saying, " Your enemies have retired," and when
they heard this they did not say, " We will pursue them and
destroy them," for the men of the King of Kings Takla Giyorgis
did not like to do a treacherous thing. Ras 'Ali, Prince of
power, alone with a few men followed in pursuit when it was
dawn and made them give up all musical instruments (war
drums), horses, mules, and asses and tents, and one brave
whose name was Liqa Maquas Mitar, noted for his valour,
pursued them and made them hand over many tents. With
difficulty they crossed over to Balagaz and camped at Quan-
tata. And Dajazmach Kabte camped at Gonqabar. And they
saw the power of God, for the men of Gojarn had retired
towards Semen, they prefer (fighting in) mountains, for do
horsemen like mountains ? and do not leaders of infantry like
plains? Then the King of Kings Takla Giyorgis and Prince
of power, Ras 'Ali, departed and came to Bandi Gabsa, and
pitched their tents there for several days, and letting loose
detachments 1 of troops, devastated Shawada up to its frontiers
to the foot of Guantata. And on the same day they had a fight
with the men of Begameder and Blattengeta Walda Sellase
fought hard. And of the men of Azaj Khaylu many were killed
that day. Then it was heard that Dajazmach Walda Gabre'el
had come with a large force and many guns and cannon bringing
a Negus who was called Ba'eda Maryam. Afterwards many
took the oath of fealty under pain of excommunication. What
Walda Gabre'el did was like a certain saying that runs thus,
1 /../, i ;i detachment, Aniharic. Guidi, 563.
[ 385 ]
"To him who gave rain, he stopped the water; to him who
made gifts of gold and silver he returned a stone." For such 530 a
an action there was no justification for him. But to Ras c Ali
had come a prophecy which said, " They returned evil for good,
and hated me in return for my love of them," and again as the
Bible says, " They hated me in vain." After that the King of
Kings Takla Giyorgis and Prince of power Ras 'Ali rose from
where they were camped saying, "When Walda Gabre'el
advances we will fight him at Maryam Weha." And they halted
at Waqen and then Dajazmach Gadelu went to his country in
friendship and peace, he was afraid they would surround
(invest) his country. And from there they departed and halted
at Mayleko, and from there they went and halted below Mount
Yshaq, and from there they went and halted at Maryam Weha,
and there they pitched their camp till Dajazmach Walda
Gabre'el arrived and Ras Khaylu and Dajazmach Gabre, and
when they were at Maryam Weha Ras e Ali said to the delegates
" Why do you make festival, and why do you dance as a pre-
tence of prayer, since I am a great Christian, and the Negus
is over us all ? " And the same day he converted a man who
was a fluteplayer whose name was Galmo to the great Christian
religion, to the point of being a zealot for his God ; also he put
to death many on account of the murders they had committed.
And then was heard the death of Dajazmach Kabte while he
was at Wagara. After that there was a meeting of Dajaz-
mach (Walda Gabre'el) and Ras Khaylu and Dajazmach Gabre
and all the officers, and their number was as the stars of heaven
and sands of the sea. A great number said, "Let him
protect us" 1 and again "Let him protect us." And then
they sent over to Ras 'Ali to say, " Hand us over the Negus 530 b
who is with you, and we will make Negus, the Negus who is
here with us, and we will make peace." But that message was
an improper message, for it is not right to make a Negus rule
over a Negus. And he Ras 'Ali made speech and said to them,
" Am I like you and break my oath, and lie to my King Takla
1 lit. stand up for.
w. B. 49
[386]
Giyorgis that is above the Kings?" and saying thus he was
wroth with the men who had sent to him and he said to them,
" Tell them do what you like " (lit. do what you will do). And
after that the Negus whom they had elected Negus by unanimous
vote whose name was Yasu came and ruled them, and came to
Mount Yshaq. And they took counsel and went down towards
Gondar for they were afraid of Maryam Weha, for the men of
Gojam understood the scheme that had trapped them at Maryam
Weha. But for the Gqjam men it justified them retiring, for
terror reigned among their troops. And after that they camped
at Angarab, and from there they went and camped at Dambaya,
and from there they went and camped at Bola. And that day
Eshete Baso came for treason. And from there the King of
Kings Takla Giyorgis rose from Maryam Weha with the Prince
of power Ras 'Ali and all the generals and camped at Weyna
Daga and from there they went and halted at Bera, and that
day (they had) a Hosanna as they marched on the road
towards Amad Bar. Ras Khaylu came and Dajazmach Walda
Gabre'el and Dajazmach Gabre with a large army and with
many horsemen and guns. And their appearance was like
to a cloud holding rain, afterwards they were like a cloud in
(month of) Genbot that the wind scatters 1 . And he sent some
of them towards the rear, looking as if they were going to
attack ; the others the King of Kings Takla Giyorgis and
Prince of power Ras 'Ali continued on their road silently and
531 a quietly, for they knew the art of war and they did not want to
attack although they were able to do so. He despatched horse-
men, some to the left, some to the right, and a large force of
warriors he left behind of the Gojam and Damot horsemen,
and one warrior by name Liqa Maquas Mitar took prisoner
a man advancing in the middle of a body of horsemen, leaving
his leader Ras 'Ali and the King of Kings Takla Giyorgis. And
the same day they camped at Watemb ; the others camped at
Reb. From Watemb they went and camped at Amadbar : the
others made a halt at Reb. The former made a halt at Amadbar.
1 Begins 8th May, when the thunderstorms and broken weather begin.
[387]
And on the fourth day they started, those over above Reb that
is below Madat, and quitted the road of Amadbar. As Luke
the Evangelist says, "And we left Qopuros (Cyprus) on our left
hand because Apullos was there 1 ." And Ras 'Ali was Apullos
who kept the faith of the Almighty and was a friend to the King
of Kings Takla Giyorgis. And from Amadbar they went and
camped at Qantona. That day the King of Kings Takla
Giyorgis went down and Prince of power Ras 'Ali and Dajaz-
mach Khaylu and Nagadras Jali towards Madab to see the
spot where the battle took place, and having showed them fhe
place where their enemies had been they turned back and
returned to their camp. And the next day Ras Khaylu and
Dajazmach Walda Gabre'el and Dajazmach Gabre escorted by
a large force and many horsemen and many guns and terrible
cannon and they put them in. position, as the Bible says, "In
vain they put their trust in men," and further it says, " The
horse is a vain thing, neither shall he deliver anyone by his
great strength" (Ps. xxxiii. 17). But the King of Kings Takla 531 b
Giyorgis and Prince of power Ras 'AH went down from their
camp trusting in God, as the Book says, " Trust in God and do
right and He shall make thee dwell in the land and they will
see thee in the midst of abundance of its wealth." And its
wealth that means Gojam and Tigre. "Delight in the Lord
and He shall give thee thy heart's desire. Commit thy way to
the Lord and He shall bring it to pass for thee " (Ps. xxxvii). In
truth indeed they did for them just as they desired. Then the
King of Kings Takla Giyorgis and Prince of power Ras 'Ali
gave orders that there should be posted on the right Dajazmach
Khaylu and Fitawrari Sadiq and Tarbenos Khaylu and all
their troops, and on the left were Wag Shum Aligaz and
Negatlras Jali and Dajazmach Gugsa and Dajazmach Ali Boshe
and Qanazmach Gualej and Garazmach Aligaz, and all the
men of Begameder with their Abagaz 2 Walda Sellase were
1 Acts xxi. 3. The Abyssinians attributed the Acts to S. Luke. The author seems to
have confused this verse with xix. 1.
2 Title of governor of the province on confines of the Galla, corresponding to Fitawrari,
i.e. chief of the vanguard if the King is present (Guidi, 457).
[388]
in the centre, and the men of Gabawa, viz. Golmase Dagalas
Bayqaman. And the King of Kings Takla Giyorgis with
Dajazmach Galmo and Daqa Tserkh were posted in the
rear. And Ras 'Ali stout of heart and cool commanded the
horse in the rear. But the others, Ras Khaylu and Dajazmach
Walda Gabre'el advanced, forming them up in their lines ; and
then they joined battle and fought. And then appeared the
power of the King of Kings Takla Giyorgis and Prince of power
Ras 'Ali, for they vanquished their enemies; and when Ras 'Ali
saw their great army, he shouted out saying, " I am a Jawi I am
a Jawi 1 . Look at me, my boys." At the same time he strengthened
the hearts of his men, and he came on like that even as he said.
532 a And Dajazmach Khaylu marched into their midst like a lion
among bullocks, like a wolf among sheep, like a leopard among
goats, scattered them and treated them as if they were grains of
salt. And Dajazmach Walda Gabre'el was killed, Basha Elufa
killing him, and Dajazmach of Tigre fell, the son of Ras Mika'el.
Afterwards there came to Dajazmach Walda Gabre'el what the
Book says, "They who possessed were as they who possessed
not." Dajazmach Walda Gabre'el came from Tigre with a large
army. And he lay fallen alone in the dust. Dajazmach Walda
Gabre'el came with many carpets and with many robes of
purple (Byssus) and with great pomp: he was discovered by
his dress. Among his servants it was not said, " He shall only
be buried in a coffin," but he was levelled with the servants'
servants at the moment of his death. See how death levels the
great with the humble, the lord with his servant. Of a truth
death came to Dajazmach Walda Gabre'el in the words of the
Book, " I have created mankind in vain " (Gen. vi. 7). And his
coming before was in vain, and his death also was in vain. And
many were killed that day of the men of Tigre, of the men of
Gojam and Damot and Semen. And a great number were
taken prisoner, as I learnt. And Ras Khaylu fled and escaped
alone. The King of Kings Takla Giyorgis pursued him as far
1 Name of a Galla tribe : after wards it was the name of the Has Ubie's horse and then
transferred to himself.
[389]
as Amhara Gadel, so that he barely escaped, and Mitar pursued
as far as Warota. And the King of Kings Takla Giyorgis
turned back and camped at Arengo. There were captured
Dajazmach Gabre and Dajazmach Gabra Abib and Atse Ba'eda
Maryam was taken by Agafare Walda Takle of Balasa. And
those that came escaped panic-stricken and were not captured.
And Basha Mekular caught Atse lyasu and there were a 532 b
number of officers that were taken on that day. Gerasmach
Aligaz, a great general, was killed by a gunshot, who was of the
tribe of Ras 'Ali, and he mourned deeply for his death, and
the son of Gerasmach Adame was also killed that day, and
many warriors also, numbers that cannot be counted, so
many were they. And Dajazmach Khaylu captured Fitawrari
Waldu, first of all warriors. And when Ras 'Ali returned
from the battle, he ordered Dajazmach Walda Gabre'el to
be buried. The trials of the Gojam men began on the
Thursday and finished that day. On that Thursday the hopes
of all men were raised, for on Holy Thursday the new dis-
pensation began, that was the law of the Gospel. And the
law of the Old Testament (law of Moses) was dissolved, and
in the same manner the priests of Levi passed away on that
day. And on that (Thursday) the reign was renewed of the
King of Kings Takla Giyorgis who came into his kingdom of
the other kings. As the law of Moses is received into the true
Gospels, and the priests were dismissed whom we spoke of,
who were called robbers and traitors 1 leaders who seized the
Kingdom of Gobelya 2 . Behold that has come to pass and been
fulfilled which was predicted. " Three kings shall reign and they
shall fight on account of them, and after that there shall be a time
of peace and friendliness, a time of happiness and rejoicing."
One Negus who conquered was the King of Kings Takla
Giyorgis and those who were defeated were Atse lyasu and
Atse Ba'eda Maryam who came out of Tigre and from Gojam.
1 The Council of Chalcedon A.D. 451, the council at which were pronounced definitions
which the Monophysites rejected, and separated from the Church.
2 Gabela, see of Syria.
[390]
And then they came to Aringo on Holy Saturday (before
Easter) and there kept Easter ; and on that day of victory all
the officers and warriors showed the tribute 1 , and presented
533 a the trophies to the King of Kings Takla Giyorgis and the
Prince of power Ras C AH. And the King of Kings Takla
Giyorgis presented to Prince of power Ras 'Ali a Khenbal
that is to say a saddle 2 studded with gold. He, Ras 'Ali (gave) 150
guns. And on the octave, Gabra Maryam brought a paschal
lamb (?) 3 to his elder brother with two of his kinsmen and gave
the blood to the father and killed them. And after this there
were changes made among the officers. Balambaras Gugsa was
made Dajazmach, Tarbenos Khaylu Dajazmach of Gojam,
Dajazmach Ikonyan Dajazmach of Damot, Qanazmach Gualej
was made Qanazmach and also Fitawrari, and all the officers
were appointed to each of their provinces. But Dajazmach
Khaylu when they said to him, " Choose your title (command)
and take what you choose," he refused and replied, " I do not
care for office, I will stay in my province for a little while and
take a rest at home." All this took place in the year of
Johannes the date of the time was 7280 (1788 A.D.) and the
month was the month of Miyazya (begins 8th April).
History of Ras Ali lover of peace and friendship.
And after all question of war and fighting had been
concluded Ras 'Ali said a noted thing to the King of Kings
Takla Giyorgis. "Go then to your city and appoint whom
you like, and whom you don't like, dismiss." But he refused,
for his trial was to come. And then Ras 'Ali finished his
journey towards Gono, for he was suffering and ill ; he left and
halted at Tsaguer and there he handed over to Dajazmach
Khaylu all the territory of Afarawanat with Dara and all
the land of Qoma, for he blessed him in his expedition and
533 b took delight in his prowess, and then Ras 'Ali arrived at
'Este, and Dajazmach Khaylu received him with food and
royal dues.
8 A Khenbal ( ,VvIA i in Ge'ez = Kworcha (h-C-^i) in Ambaric botb meaning "saddle.''
for yhi a paschal lamb (Amharic). Ge'ez, Fesseh, the Pasch. V/^/hi. HDB ;
The Christian Easter is Fasika (4.ft.>n), (fxurtK.
[39i]
drink, and made great provision for his journey. And he went
down to Gono slowly, for he was ill, and he bathed in the water
of life ; but he did not live, for he was not cured because his
disease was his cup. (He was a drunkard.) Jan Tserar Barile
came to Gono, and then Ras 'AH started from Gono and made
the journey to Garagara, and when he arrived as far as Garagara
towards his country his disease went on and on getting worse.
And Ras 'AH died at Garagara, a great general, such as there
was none like. And Ras 'Ali died like all men of whom the
Book speaks, " Ye shall die like men and fall like angels."
Further it says, " What man is there that lives, that shall not
see death ? And who shall deliver himself from the power of
Sheol?" (Ps. Ixxxix. 48) and Solomon said, " As it happens to the
fool so it shall happen to me." In truth, it happened to him
to die by an accident, calling to mind the hour, both to the
strong and to the weak, and to the wise man and the fool. For
Ras 'Ali died, since death is the inheritance of man, Ras 'Ali
died, the performer of exploits at Afarawanat. How can I
describe his prowess in the land of Qoma ? How of Ambasal ?
Of what he performed at Madeb, that would be difficult to
describe, for alone he defeated a number of commanders who
collected from Gojam and Damot, from Gara, from Tsalamat,
Tigre, Wagara and Semen. And the feats of bravery he per-
formed in the land of Yaju were very many, beyond number.
Ras 'Ali died who settled the whole world. Alas ! for his
being a man, for a man is to-day a speaking man and to-morrow
is speechless dust. Ras 'Ali was a man who ordered the whole 534 a
world, from one day to another, but to-day is dust that is
driven hither and thither, so that perhaps no commander was
trusted as Ras 'Ali inspired trust. What price could be put
on (his having) such trustfulness ? For he was trusted by men
and he forswore not his oath, all approached and believed in
him. And God will preserve him from all his judgements, if he
has kept His word which says, " Swear not at all, neither by
heaven nor by earth. And if ye swear, do not swear falsely,
for a false oath brings judgement upon the body and soul."
[392]
In truth Ras 'Ali kept his oath, and it was by that he ruled the
whole world. And no courage will be found like Ras e Ali, who
ruled from one end of the world to the other. And he died on
the llth day of the month of Sane (18th June), and he was
buried at Lalibala ; and it was not a man that was buried, it
was Truth, for every deed of his was Truth. And there was
great weeping and lamentation through all the ends of the
earth, for he was the father of the fatherless, and a dispenser
of justice to widows (Ps. Ixviii. 5).
History of Has Aligaz.
And after that Ras Aligaz the brother of Ras 'Ali was ap-
pointed, and governed the whole world in his place, for he was
appointed by the voice of God, as the Bible says, " They shall
not appoint a ruler except by the will of God. When there is
an appointment of rulers before the Lord, it is not right that
they should be disloyal to him, for that is to strive against God."
Then Dajazmach Khaylu finished at Gondar, and when he heard
of the death of Ras 'Ali he wept and mourned greatly, for he
loved him and trusted him. For the death of Ras 'Ali was to
Dajazmach Khaylu like cutting off his hand, or knocking out
534 b his eye. And after this Dajazmach Khaylu turned back from
Garagara towards his country of 'Este, and put up a great
memorial on account of his affection for Ras 'Ali. And Ras
Aligaz also, Chief of the captains, put up a great memorial at
Garagara for his brother, Ras 'Ali. And at that time Ras Aliga/
set free the officers from their chains. They were Abeto Walda
Gabre'el, Dajazmach Gabre, Dajazmach Gabra Abey. He sent
Dajazmach Gabre to Semen, Dajazmach Gabra Abib towards
his land of Armachaho. Then Negusa Nagast Hezeqeyas came
down from Wakhni and Azaj Dagale and Kantiba Ayadar made
him King, while Negus Takla Giyorgis was at Aringo. And a
herald proclaimed that the King of Kings Hezeqeyas was Negus,
and he repudiated the King of Kings Takla Giyorgis. And
when the King of Kings Takla Giyorgis heard they had pro-
claimed Atse Hezeqeyas Negus, he was very much vexed, and
came out from his city Aringo and pitched his camp at the
[393]
village of Salam, and there Gerazmach Amade and Dajazmach
Ali Borshe surrounded him. And they saw that he could not
retire in the night and go along the road to Afarawanat, so
Dajazmach Ali Borshe and Dajazmach Amade followed in
pursuit of him, and they arrived at Delday. But the King of
Kings Takla Giyorgis escaped and crossed over to the Abay.
At the same time Jan Tserar Barile and Fitawrari Sadiq turned
traitors to Ras Aligaz their brother, who had been appointed
by the will of God: these latter Dajazmach Yasufe betrayed.
And they saw the work of God when they betrayed Ras Aligaz,
God had requited them through Yasufe who had betrayed
him. As the Book says, " And he shall requite everyone ac-
cording to his deeds " (Matt. xvi. 27). And then Dajazmach 535 a
Alula and Nagadras Jali and Blattengeta Walda Sellase turned
traitors. But when they betrayed them, they were betraying
Ras Aligaz the brother of Ras 'Ali. And they rose early from
Dawenta and came to Garagara while they were paying the
tribute, and they let loose a detachment. Then there was a
great clamour over Garagara, and there was not one that gird
up his loins; the chiefs ran out of their houses, and stood up at
their doors ; the Daqa Tserekh of Ras Aligaz stood at the door
of the hall and prevented them from entering into the house.
And then there was a great exploit of Ras Aligaz when they
vanquished the enemy. That day many warriors performed
feats of valour, and one among them Muqit Azmach Walda
Mika'el and another, Abeto Khaylu, the son of Dajazmach Wand
Bawasan, and Mura killed Giyorgis Kenfu, and many whose
name we do not know performed feats that day. Those that
fought bravely that day ought to be proclaimed like the thirty-
six mighty ones of David (2 Sam. xxiii. 8 39) and for their
Lord Ras Ali, they ought to declare his name, even as lyob
(Joab) prince of the power of David. And that day the strength
of Ras Aligaz accomplished what had not been done to this
day. And God preserved him from danger, for God preserves
the rulers that are appointed according to his will, if he sends
them forth through his will, And He defended Ras Aligaz
w. B. 50
[394]
and protected him from danger of an enemy he recked not of.
As the Bible says, " God will preserve thee in thy going forth
and coming home" (Ps. xxi. 8). And further it says, "God
shall hear thee in the day of thy affliction, and the name of the
God of Jacob shall defend thee " (Ps. xx. 1). In truth it was for
535 b Ras Aligaz the prophecy that says, "The Lord will assemble
angels around those that fear Him, and He will deliver them."
And further what David says, " O Lord, see to my help. O Lord,
help me and save me. Let them blush for shame that seek my
soul, let them be driven backward and put to shame that plot
evil against me. Let them be driven back at the moment of
their shame that say to me, Aha, Aha" (Ps. xl. 13, 14, 15). Of
a truth He helped Ras Aligaz as He helped David the King of
Israel. Of a truth God helped Ras Aligaz as He helped Elsa'e
(Elishah) the prophet of Galgala (Gilgal) from the men of Surya
(Syria) who encompassed him by night (2 Kings vi. and vii.), so
it was with him, for He brought him out of the hands of his
enemies that abandoned him in the night, and as He blinded
the eyes of the men of Surya (Syria) at the prayer of Elsa'e so
the strength of Ras Aligaz made powerless the strength of
those that hated him, and he turned them back, able to do
nothing. And in the deeds that he did Ras Aligaz resembled
David the King of Israel. For when Nabal the man of Carmel
vilified David the King of the Israelites he was smitten with
death by the Holy Spirit (1 Sam. xxv. 38). Saul also the Benya-
mawi (Benjamite), when he went to war, was killed by the hand
of the archers l . And Sabuhe (Sheba) when he was betrayed died
by the hand of the woman of Abel when he took refuge there
(2 Sam. xx. 22). It was thus with him when Dajazmach Yasufe
played the traitor to Dajazmach Sadiq and Negus Takla Giyorgis,
if he had been his enemy, he would have been taken by the hand
of Dajazmach Ikonyan; and Dajazmach Yasufe treacherously
laid hands on Alula, the son of his sister. See, O men, how
God loved this man, because he was just in his hatred, by the
1 <l:"/fiiAfii.i ? Amharic from *TrrtiAi to cut ? The word does not occur elsewhere and may
be a corrupt text,
hand of others. That was a specimen of his rule from one 536 &
frontier to the other. And in that month on the day Ras
Aligaz was at Garagara, a man, who was his enemy, brought a
false report of Dajazmach Khaylu. And he said, " Eshete Khaylu
was a traitor, that should not be trusted, he was a traitor."
This was done by those who wanted to get hold of the govern-
ment of his land. And when Dajazmach Khaylu heard of this
story, which was not what was in his mind, he sent messengers
from the leading men of his household to say, " Is it true that
you suspect that I am a traitor ? If you do not suspect me, is
it not from the blood of Gojam that I am descended, and of the
blood of Tigre and Semen, and I quarrelled with my kinsmen and
others. Forsooth how could I have been a traitor to Aligaz, the
brother of Has 'Ali, for I say that he was my refuge and my tower
of strength." And when Ras Aligaz heard that and his friends
Maqet Azmach Walda Mika'el and So Aba Muras Wareho, they
said, " What is the meaning of this ? (What is this business ?)
For this was not in our mind nor in his." Then they swore
a mighty oath saying, "We are not the men to suspect thee,
and we would not put chains upon thee, for thou art our kins-
man." And this matter they made known to him, and they
sent messengers Abeto Anqad and Agafare Qunde and declared
to him that there was not any tittle of hostility in their hearts.
And Dajazmach Khaylu hearing this was rejoiced, for he sought
to be united with his kinsmen, and to be one with them. And
after this Ras Aligaz started out from Garagara and his captains,
viz. Maqet Asmach Walda Mika'el and Dajazmach Ali Borshe
and Gerazmach Amade and Gerazmach Adera Gabre'el and
Abeto Walda Gabre'el and Abeto Walda Ner and Asmach of 536 b
Begameder Fanta and many others whose names we do not
know, and they came to 'Este and met Dajazmach Khaylu who
received them with rej oicing and hospitalities. And then Abagaz
Neguse came, and then they went down to Afarawanat and
were joined by Dajazmach Khaylu, the son of Abeto Tarbenos.
Then Dajazmach Ikonyan started from the country of Damot,
and while on the march the King of Kings Takla Giyorgis fell
[396]
upon him and fought a battle with him. And the King of Kings
Takla Giyorgis was victorious, for he hung on to the rear (of the
enemy) leaving behind many of his soldiers; that was a wonderful
and difficult feat, for nothing of the sort had been done before
this day, and there had been no king who had fought a battle
like him, after he had been in chains. And Dajazmach Ikonyan^
arrived, having taken the wife of the Negus and his belongings.
And there was a meeting between Ras Aligaz and his captains,
and afterwards Ras Khaylu came from Gojam, and as he was
coming on the road he met the King of Kings Takla Giyorgis
and came with him as far as Delday. And there Ras Aligaz
and Dajazmach Khaylu, Chief of the captains, met, and they
told one another of the oath they had in their minds. See now
the generosity of Ras Aligaz, for he ordered everything, one
man ruling the world without trouble or fatigue. Ras Aligaz
with a large force met Ras Khaylu, the latter being with a small
force. Ras C AH had sent back his daughter, Mayzero Altash
from Gojam in great grief, he, however, had no compunction or
537 a regret. Now all the men were afraid who had spread the
false report, for all the captains were at one with Ras Aligaz,
but enemies of Dajazmach Khaylu would be utterly put to
shame, who had spread about him the false report. And they
said once with Ras Khaylu and once with Ikonyan, " What will
they talk of and what will they say, for Dajazmach Khaylu was
found alive by those that were traitors to him." Then Ras
Aligaz turned back and proceeded on the road to wards Garagara.
But before that a herald had proclaimed in the tents of Ras
Aligaz a notice that Atse Hezeqeyas may act as he thinks fit.
And the retainers of the Negus, viz. Qanazmach Ya Maryam
Barya and Azaj Wadaju and Azaj Walta said that they spoke
by the mouth of the Negus. "I have given," said the King
of Kings Hezeqeyas, " to Ras Khaylu the office of Dajazmach of
Gojam with the office of Mazikker of Agaw, the office of Azaj of
Gara Yababa with the title of Fitawrari, and to Dajazmach
Ikonyan the title of Dajazmach of Damot." And at Gondar
this day of the month matters were in this position.
[397]
In the year 7281 of the world (1789 A.D.) the year of
Matewos the Evangelist the 24th of the month of Takhsas,
the day being the feast of Abuna Takla Haymanot, the Negusa
Nagast Hezeqeyas came forth from Adababay with all the
captains and soldiers and men of the city, the Abuna Yoseb
came forth Patriarch of Etyopiya and the Echage Tasfu,
Superior of Debra Libanos, and all the elders of the Church
and Chief Judge of Appeal 1 and judges. And the herald pro-
claimed at Adababay to wit, " That devastated land at Eshte
at Aratu Cheqqa belonging to him, Dajazmach Khaylu who
makes this decree, has bestowed upon the Makan lyasus (Place
of Jesus) and what former Kings have given, and Dajazmach
Khaylu has bestowed a gub (a plot of grass?) as a pious
donation on the people of Demba Gabre'el by desire of
the Atse and he declares it a monastery to be a place of 537 b
sanctuary even as Waldebba, Quarata and Makhdara Maryam,"
and they said, "Whoso disturbs the peace of our declara-
tion, whether Negus, or captains, or soldiers, or priests, we
Negusa Nagast Hezeqeyas excommunicate, and the Abuna
Yosab and Echage Tasfu and all the elders of the Church,
let him be anathema by the mouth of the twelve apostles, by
the mouth of the seventy-two disciples, and by the mouth of
the three hundred and eighteen orthodox Bishops who as-
sembled at Nikeya, one hundred and fifty in the city of
Quostantinya (Council Nicaea at Constantinople) and the two
hundred at Ephesus, and by the mouth of our Lady Maryam
the Mother of God and the mouth of the Holy Trinity, Father
and Son and Holy Ghost, let them be accursed. By the
Echage, by the Acts of Faith it has been written, by the Liqa
Khaylu, by the sea the document has been written. By the
Liqa Yoak, by David, it has been written, by the Liqa Takla
Haymanot, by David, it has been written, by Liqa Gabru, by
David, it has been written."
And after all this Kas Aligaz turned back from Deldey and
went up in the direction of Wagara, and Dajazmach Khaylu
Guidi, loc. cit. 115,
[398]
remained at Dara, and Dajazmach Ikonyan and Dajazmach
(hiatus in MSS.) went towards Fogara. Ras (hiatus) went towards
Yebaba that he might hand over the Negus, that is the King
of Kings Takla Giyorgis.
The Book giving the account of Ras Aligaz.
And after he joined Ras Khaylu in a sworn covenant, and
under pain of excommunication, Ras Aligaz turned back from
the Abay in the direction of Garagara, and he made an expe-
dition towards Dawent, and Dajazmach Khaylu remained near
Dara in order to carry out the wish of Ras Aligaz, for he
538 a was obedient wherever he knew. And he desired as the
Bible says not to appoint captains except with the will of
God; again as the Bible says, " Command your captains." Now
see all ye men, the humility and gentleness of heart of Daja/-
mach Khaylu, for he was commanded by all who came across
him, that which ruled him was wisdom and knowledge. What
you were found was from God. O my Lord Dajazmach Khaylu,
who taught you that wisdom that Abraham the Chaldaean was
taught ? As the Book of the tradition of our Fathers teaches
us Abraham was bidden to be ruler of the land of Cana'an, and
he bought his burying place when he migrated to that land.
(Gen. xxiii.)
We will now return to the previous matter. Ras Khaylu
forswore his oath and declared "They shall not give up the
Negus Takla Giyorgis who has taken refuge with me," adding,
" For the Book says, ' They put aside the law for the sake of
the law/ " Then when Ras Khaylu was at Media Takla Giyorgis
hastened along his route to Gondar with Ras Odalu and the
captains that were with him. And on the road Abeto Mamo
Sahelu and Qanazmach Gualej and other captains met him with
rejoicing and festivity. Gondar too received him with chorus,
for that was both a joy and a trial. The Negus Hezeqeyas too
inarched out of Gondar with his captains, viz. Kantiba Ayadfir
and Azaj Teku and Azaj Dagele and other officers. And he
hastened on his journey to Begameder and arrived at Kamkam
[399]
and pitched his tent there. And then while the King of Kings
Hezeqeyas was there, Dajazmach Khaylu came out from Dara
and he joined the Negusa Nagast and recounted to him every-
thing that had passed and had not. For he Dajazmach Khaylu 538 b
was versed in affairs as he was versed in warfare, as the Bible
says, "Bless the Lord my God that hath taught me to war against
my enemy and kill those that make war against me 1 ." Since
he gave counsel to Dajazmach Khaylu as to what should be
and what not it seems as if nothing was impossible for him ;
whether his counsel was war and battle or whether his counsel
was other, it was wisdom. For it was given to him, every
matter of war, and every counsel of wisdom. As the Book
says, "What hast thou that has not been given to thee?"
And after that all the captains were assembled before the
King of Kings Hezeqeyas, and his captains were Dajazmach
Khaylu, Dajazmach Ikonyan, Dajazmach Tarbenos Khaylu,
Basha Gugsa and all the other captains. Then they departed
and proceeded on the route towards Gondar in order to give
battle to the King of Kings Takla Giyorgis. The King of
Kings Takla Giyorgis too marched out from Gondar and
camped at Tsada with his captains, and the Negus Hezeqeyas
advanced with his captains to give battle, and he came on as
far as below Tsada. Negus Takla Giyorgis took to flight
and quitted Tsada and continued his march and came to Sar
Weha, and the others followed and reached Saqalt. He
continued his flight and reached Dengal Bar. Then the
captains of Has Khaylu came to him from Gojam to help
him and turned back towards Gondar to give battle to the
Kingi> of Kings Hezeqeyas and his captains, viz. Dajazmach
Khaylu and Dajazmach Ikonyan and Dajazmach Tarbenos
Khaylu. But they (Takla Giyorgis and Co.) fled and marched
on by the road towards Wakhni. And he the King of Kings
Takla Giyorgis hastened on the road to Qaroda and reached 539 a
Fartsa and burnt down the house of Abeto Walda Ner. After
that the King of Kings Takla Giyorgis turned back and
1 Ps. cxliv. 1. 2 Sam. xxii. 35.
[400]
marched on along the road to Delday, and there were the
generals who were with him camped, who had scattered to
their tents. And some people asked of the captains saying,
" What have you done and why have you come to Begameder?"
What had they to say, for they had done nothing ? They were
indeed like a tree that came up in a valley by night and
perished in a night. Again they were like that other tree
that grew in the land of Fars (Persia) and quickly was dried
up when it heard the voice of a man saying, "Oh. tree, an
axe 1 has come to cut thee down 2 ." In truth that similitude
is applicable to those captains, for they did nothing at all
at Begameder except burn down the house of Abeto Walda
Ner.
An axe sharp-edged and terrible was Ras Aligaz, and the
tree that was cut down were those captains of Gojam, who
trembled and were panic-stricken when they heard the roar
of Ras Aligaz, and the Negus Hezeqeyas and his captains,
Dajazmach Khaylu, Dajazmach Ikonyan, and Kantiba Ayadar,
Azaj Dagele, Azaj Teku, Dajazmach Galmo and Basha Gugsa
came to Qantona. But Dajazmach Khaylu pursued Negusa
Nagast Takla Giyorgis, and Dajazmach Khaylu's soldiers made
the captains of Negus Takla Giyorgis give up their cattle, and
then when Ras Aligaz turned back from Ambasal, he came to
Garagara and sent Maqet Azmach Walda Mika'el over to the
King of Kings Hezeqeyas. And the King of Kings Hezeqeyas
made changes in the commands at Aringo. But before this
matter took place, Ras Aligaz had a quarrel with Jan Tserar
Yasufe, and they fought a battle at Dawent, and victory
539 b remained with Ras Aligaz chief of the princes and captains,
because he who wars against one appointed by the Lord,
wars against the Lord. For as the wise man said, when
the elders of the old law laid hands on the disciples,
"Be not as those who fight against God, when that was
their counsel, if this counsel or work be of men it will
1 (Juidi 876, Anilmric.
8 ?b Tigriue, Guidi 735-6.
[401]
perish and come to nought but if it be of God nothing
that he hath established shall pass away" (Acts v. 38, 39).
Truly was the appointment of Ras Aligaz from the Lord, for
everyone bowed themselves under his foot. And when he
went forth to war there was no one could stand up before him.
And then Blattengeta Walda Sellase died, being killed by
Maqet Azmach Walda Mika'el. Jan Tserar Yasufe took to
flight and he escaped in suffering and pain. And Ras Aligaz
pursued him as far as Ambasal, and then Barile came to Ras
Aligaz, having broken his fetters. Then Yasufe and Ras Aligaz
became reconciled and they sent away Dajazmach Alula, after
putting fetters on his hands. Ras Aligaz, however, full of
gentleness, released him that day, and made him ruler over
two provinces, viz. Waro and the land of Dawuat, re-
membering not his offence for he was the son of his sister,
and besides because he knew that they had compelled him to
act as he did, like the others, and on this account he forgot
his offence. Then Ras Aligaz returned and came to Garagara
and after sent Maqet Azmach Walda Mika'el over to the King
of Kings Hezeqeyas to say, " Oh. our Negus, come to your city
of Gondar, and of the captains that are with thee those that
wish to come with thee let them come, and those that wish to
go with thee let them go." Then Negusa Nagast Hezeqeyas
made some changes in the appointments at Aringo, and he
appointed Maqet Azmach Walda Mika'el Azaj of Geresamba, 540 a
and Abe to Yobaze, Basha, and Sone Abba Muras, Qaftazmaeh
Abay Demana, Negadras, and Abeto Khaylu, son of Princess
Yawareq Wehamar, to be Azaj, and Dajazmach Galmo he
confirmed in the governorship of Balasa, and all the captains
he appointed according to their ranks. And Negus Tajtla
Giyorgis also made fresh appointment at Mecha, he appointed
everyone he liked and dismissed everyone he disliked. See,
oh men, that time was as no time had been, for the Kingdom
was split in two. And after that Dajazmach Ikonyan came to
Garagara and met Ras Aligaz and gave him the land of Guna.
Dajazmach Khaylu also came to Garagara from his land
W.B. 51
[ 4 02]
of Este and joined Ras Aligaz and related everything that
passed in the summer, for he had spent it in expeditions
(raids). Then Ras Aligaz said to Dajazmach Khaylu, " Go to
your lands and repose for a short while, for your labours have
been great"; then he returned to his land of Este. Then
Negus Hezeqeyas rose with his captains, Kantiba Ayadar, Azaj
Dagele, and Azaj Teku, and Liqa Maquas Yabo Barya, Affa
Negus La'eka Maryam and all the captains who were with him,
and they started to go towards Gondar. And when they
arrived at Isada, Qanazmach Gualej came from the land of
Mecha and drove out Qanazmach Sone ; so Qanazmach Sone
went over to the King of Kings Hezeqeyas and pitched his
tent at Tsada, and Qanazmach Gualej came on to fight them,
and when there was no battle Gualej returned and pitched
his camp at Darasge. And on Thursday Gualej went over to
540 b the King of Kings Hezeqeyas in order to give battle, and to
show his wisdom sent his brother Abe to Yamar above the
camp, and he drew near below it; and when Negusa Nagast
Hezeqeyas heard of the coming of Qanazmach Gualej by
another road, he ordered Abeto Khaylu, son of Maqet Azmach
Walda Mika'el, and the Affa Negus La'eka Maryam, saying to
them, "You guard the road above the camp." And he the
King of Bangs Hezeqeyas started out from his sleeping place,
girded his loins with strength, as the Bible says, " Buckle thy
sword, oh strong one, upon thy thigh in thy judgement and
thy splendour, make straight, prosper and rule, because of
justice, truth and clemency, and thy right hand shall teach
thee glory. Thine arrows are sharp and strong. Peoples shall
fall beneath thee " (Ps. xlv. 3, 4, 5). And he said to the captains
who were Qanazmach Sone and Kantiba Ayadar and Azaj
Dagele and Azaj Teku and Liqa Maquas Gaba Barya and all
the captains, " Be strong and brave, for (otherwise) there is no
hope of life either in many or few, and there is no power in
big battalions, but what God gives. It shall be to him as
God's Word says, 'He giveth great strength to those that
proclaim his word,"' and by speaking thus the King of
Kings Hezeqeyas encouraged his soldiers* for he was a master
of power and versed in war. Then they closed and joined
battle. And victory rested with the King of Kings Hezeqeyas,
for the mind of God is one thing and the mind of man is
another. As the Lord says by the mouth of Isayas (Isaias)
the prophet, " For my thoughts (mind) are not your thoughts,
nor my counsels your counsels" (Is. Iv. 8). "Even if you multiply
your vows I will not hear you, for your hands are full of blood "
(Is. i. 15). Then the King of Kings Hezeqeyas scattered the 541 a
captains that encompassed him by the two roads, as the
Bible says, "Scatter thou the people that delight in war"
(Ps. Ixviii. 30). And that day he prayed to God full of mercy,
saying in the words of David, " It is better to trust in God
than to put confidence in man (Ps. cxviii. 8) or put confidence
in princes" (Ps. cxviii. 9). "All the peoples compassed me
about but in the name of the Lord I have vanquished them "
(Ps. cxviii. 11). "I have been thrust at that I might have
fallen, but the Lord raised me up" (Ps. cxviii. 13). "My
strength and good name is the Lord, and he has become my
salvation" (Ps. cxviii. 14). "The voice of rejoicing is in the
houses of the righteous, the right hand of the Lord doeth
valiantly. The right hand of the Lord is exalted, the right
hand of the Lord doeth valiantly. I shall not die, but live and
declare the works of the Lord " (Ps. cxviii. 1 5 17). In very truth
fitting for Negusa Nagast Hezeqeyas to declare the works of
the Lord, for he did very valiantly, as he did for Hezeqeyas
King of the Jews, when the King of Persia came to him, so
again spoke Hezeqeyas King of Etyopiya, "Now I know that
the Lord hath saved his anointed, and has heard from holy
heaven with the saving strength of his right hand. Those
others trusted in horses and chariots, but we were great in the
name of the Lord our God. Those others were ensnared and
fell, but us the Lord raised upright and sustained. Deliver
the Negus and hearken to him in the day we call upon thee "
(Ps. xx. 6 9). And with all these prayers and supplications he
attributed his strength as from the Lord of the mighty who
[404]
conquered the Asoraweyan (the Assyrians). Qanazmach Gualej
and the soldiers who followed him and the captains of King of
Kings Hezeqeyas, viz. Qanazmach Hone and Azaj Teku and
Kantiba Ayadar and Abay Damana and Liqa Maquas Yabo
Barya did feats that day of great valour, and there was not
541 bone who did not perform feats that day. And Abeto Gualu,
the son of Atse Hezeqeyas, fought valiantly and took prisoners
men who had captured him. And Qanazmach Gualej fled as
far as Sar Weha, and the Negus Hezeqeyas came to Gondar,
and the priests received him with chants and songs, and
Gondar gave him an ovation with choral dancing. And the
Negus Hezeqeyas in his great joy said, " The stone that the
builders refused is become the headstone of the corner"
(Ps. cxviii. 22). " This is the Lord's doing " (Ps. cxviii. 23). And
further he said, "This is the day which the Lord hath made,
we will rejoice and be glad in it " (Ps. cxviii. 24). And further he
cried, "Behold, henceforth all nations shall call me blessed,
because he hath done for me a great deal of strength/ 1 And
with all these prayers he came to Gondar, and ruled by the
will of God only. Yet Gondar was destroyed and nothing at all
was left of it. And in the month of Genbot, Ras Aligaz went
from Garagara towards Ambasal. When he heard of the crime
of Dajazmach Yasufe thereupon he laid waste and plundered all
the land of Dalanta and Ambasal, and he devastated Tartarya
and Mahawa and Khuayt, high mountains, and all the villages
he burnt down with fire on account of the rebellion of Dajaz-
mach Yasufe. And Dajazmach Barile said to Has Aliga/,
"Ascend all the mountains and they will come under your
control, and place there the men you want." And Raz Aligaz
replied to Dajazmach Barile, "I have given you your lands
and they shall be in your hands." And when he had done that
they all returned from Ambasal and came to Garagara. That
month Aii Borshe came to Gondar to render assistance to the
King of Kinjjs Hezeqeyas and Qanazmach Hone, for Qanazmach
Gualej had driven them out from Gondar. And all this took
542 a place the year of MateAvos from the creation of the world
[405]
5500 year of the world: in 1781 1 of the year of grace, and
nothing (of what is related) but what happened in that period.
And at that time they released the princes out of Wakhni the
King of Kings Takla Giyorgis and gave them pel-mission to go
where they liked. See now, Oh men, how times had changed.
There was nothing like it had ever happened before that
time. In the days of the Old Testament on account of the
grievous sins of the people of Isra'el the Kingdom was divided
among two tribes of Isra'el, that is to say one tribe of Jews of
Benjamin followed Robe'am the son of David, and the other
tribe Isra'el followed Jerobe'am son of Nabat and made him
King of Samarya. But God had commanded that the kingdom
should not go out of the house of David, or the priests made
out of the house of Levi,and only on account of that sin of Isra'el
the kingdom was split up. And the kingdom was given over to
others that had no right, and whoever wished to become a priest
of Idols became a priest of Idols in Samarya. To-day since
God has kept His help aloof from us and taken away one Lord
to whom had been given the unction of the Kingship (who had
been anointed King) there had been many rulers over Etyopiya.
As the Bible of the Jews says, " Many are thy princes in the
numbers of thy cities." And Ermeyas ( Jeremias) first brought
back by his prayers the kingdom to the house of David, and
afterwards the Abuna Takla Haymanot the Father of Light
restored the throne, so that the King might be the descendant
of David. To-day in our time, there is no one to set in order
for us the kingdom, for we have turned God far away from us
by our sins. As David said, " The voice of my sins has turned
away my salvation " ; further, there is no man in our time to
say to God, Is thy word false that declares, No servant can
serve two masters ; that has not spared thy creature ; but as a
man may not speak thus out of the multitude of his trials and
his sorrows, Abba Gabre'el Aragawi (the old man) spoke thus, 542 1>
" Oh Lord, my hope and my refuge, according to Thy good
1 1781 = 1789. 8 years have to be added to adjust the Abyssinian chronology. If this is
correct the A.M. should be 7281 instead of 5500.
[ 4 o6]
pleasure, afflict my life with sweet or bitter ; what thou wiliest,
even that I desire as liquid honey; and that is the voice of
wisdom, the bridle for heart and mind."
The story is related how the wife of Dajazmach Khaylu was
captured and how she returned, through the power of God, to
Gojain.
When Dajazmach (Khaylu) returned from Garagara towards
the land of 'Este he heard that his wife Princess Anqualit had
been made prisoner; but she had only been made prisoner, there
was no stain upon her (character). And he was not remiss, but
sent over to her to say, " Return to your village, and come back
to your house"; but she recked little about returning, but
meantime there was no blame or weakness on the part of Dajaz-
mach Khaylu, just as there was no blame or weakness on the part
of God in the death of living beings. And the (woman) was
expelled from the Garden (of Eden), for God declared to her
these words, " If you eat of that tree, you will die the death."
And her heedlessness of that voice was the cause of her death
and her expulsion from the Garden. Then Dajazmach Khaylu
started from his land of Este and went on the road to the
Abay and pursued Petros who had captured his wife, as far as
the river Abay, and he, Petros, crossed the river Abay and
escaped painfully and with difficulty, and he made Wayzaro
Anqualit cross the river Abay and so they came to the land of
Gojam ; and when the men of Gojam saw the arrival of Anqualit
and Dajazmach Khaylu in pursuit after her, they trembled and
were afraid, and the pains like those of labour seized those who
dwelt in the Mountain of Isot. And then they sent over to
Dajazmach Khaylu to say, " Turn back to your lands and we
will send you your wife." He replied, " Yes, I will return to my
land if you will give me back my wife." And then they gave
543 n him back his wife in fear and trembling, for if they had not
given her to him, he would not have returned in the end, but
he would have gone on to the land of Gojam whether for death
or life, for his mind was aflame as with fire. Only the merciful
[407]
and compassionate God made the men of Gojam give him back
his wife. And after this Wayzaro Anqualit crossed the river
Abay and rejoined her husband Dajazmach Khaylu ; and
when she saw him she wept and embraced his neck, and he
was much delighted and gave thanks to God that had done
valiantly for him, saying, "Ask and thou shalt receive and
thou hast not scorned my prayer, Oh Lord my God I have
called unto thee and thou hast had pity. Oh Lord, thou hast
brought out my soul from She'ol and She'ol that is Gojam,
and his soul that is his wife, Wayzaro Anqualit. As the Bible
says, Wife and Husband they are one, for what God has joined
together let no man put asunder," and then he said out of his
great joy, "Come, listen to me, and I will tell you all you who
fear the Lord how much He has done for me myself when I
called out to Him with my voice and proclaimed with my
tongue; if He saw wickedness in my heart the Lord would
not have hearkened to me, and by reason of that the Lord
hearkened to me and was not deaf to the voice of my sup-
plication. Blessed be the Lord who hath not refused my
prayer and hath not removed His mercy from me." Thou
wilt not relinquish the love of the Lord thy God, Oh my lord
Dajazmach Khaylu, in truth the Lord did not refuse thy prayer,
nor withdrew His mercy far from thee and thou didst not
abandon thy love of the Lord thy God. As the Bible says,
" Love the Lord thy God with thy whole heart and with all thy
strength, and He will not withdraw His mercy from thee, and
will not put thy face to shame " (Mark xii. 30, Luke x. 27). As
David said, " Draw nigh to Him and He will shine upon you and 543 b
shall not put your countenance to shame." Again Dajazmach
Khaylu said in his great joy that was in his heart "What return
shall I make the Lord for all He has done for me, calling for
life, I have had it given back, and I will call upon the name of
the Lord." For his wife was his life, who was given back from
Gojam, for indeed that wife was his life. As the Angel said to
Adam, " Why hast thou put far away thy wife ? " and for thy life
Oh my Lord Dajazmach Khaylu thou hast gratefully returned
thanks to God, for Johannes Chrysostom says " We ought not
[ 4 o8]
to speak evil of the Lord whether He has helped us or not."
Oh my Lord Dajazmach Khaylu, of a truth the Lord helped
thee as it was seen by all. And then he returned from the
Abfty with his wife towards the land of Este. And then there
were great rejoicings among those who were his friends and
grief among those that were his enemies. For those were many
that said "Who would bring back Way/aro Anqualit from the
land of Gqjam, without pain and trouble?" As David says, " Who
shall give deliverance to Israel out of Sion ? " (Pa. liii. 6). When
the Lord restoreth his people from captivity, Ya'eqob re-
joiceth and Israel is glad. But we will reckon that wonderful
thing with the wonderful thing that was done for Hezeqeyas
in his trial, and with the wonderful thing done to David when
his women were captured ; for there was done for Dajazmach
Khaylu a great deed such as had not been done unto this day.
The history which sets forth and relates how Dajazmach
Khaylu chief of the wise men built a church and how he
finished it by the help of God.
As the Bible says, " Ye shall finish it more excellently
544 a by the help of God." Amen." In the year of the world 7279
from the creation of the world (1787 A.D.) the year of Lucas
(Luke) the evangelist, Dajazmach Khaylu pondered on and
was anxious to build a church in the name of Jesus Christ,
and before any building he threw a fence round. And he built
inside it a church, small and in the vicinity. And he brought
a Tabot of Jesus from Geshana and brought it inside. And
the priests that fixed it performed chants with cymbals and
tambours. And thus the Tabot of Jesus was left during
the winter in the vicinity, and Dajazmach Khaylu spent the
winter in raids. Maskaram opened in the 7280 year from
the creation of the world (1787 A.D.) in the year of Johannes
(the evangelist), Dajazmach Khaylu assembled together the
experts (architects) whose custom was to build churches, and
he gave them first a remuneration, because he knew and
respected the word of the Bible. Let him not pass the night
[409]
in thy house, pay the labourer his hire. And the Gospel says,
the labourer is worthy of his hire. And on account of this he
first gave them their hire for he was a man of knowledge.
And he commanded his attendant who was Yashalaqa Wdlda
Gabre'el that he should not absent himself (that he should always
be present) from the building. After that he began the building
the church. He fashioned the wood of good quality, and gathered
together the stones that would make good the construction.
Then he laid down the foundations of the church and dug the
earth deep and according to his instructions ; and when those
who were craftsmen laid down the foundations of the church
one of the craftsmen took canes (measuring rods) the length of
a cubit and fixed them between the foundation (stones) while
the craftsmen passed ropes round from one side to the other
and measured the ground for building the sanctuary 1 ; the
rope, falling on the canes, was prevented (lit. refused) from
passing beyond to another point (i.e. from being deflected), as
they laid one upon the other, until we were full of wonder and
admiration at the builders, for it was a great marvel ; such 544 b
a building as would be pleasing to God, a dwelling-place of
Jesus ; and the size of the sanctuary was 1 cubits. And they
began building what was the roof and left the wood (planks)
for what was to be the vestibule and laid down inside wood of
a good quality of the tree called Pawkina (uevKiva ?) and cedar,
and they call these planks the passage (?). And they erected in
this vestibule (verandah) two fine pillars and they erected three
others in close proximity to each. And similarly they wrought
the three doors of the sacred edifice, and for each door there
were two folds (i.e. double doors) very fair to see and two hinges
and similarly for the two doors of the sanctuary with their two
1 The sanctuary mentioned above of 10 cubits aty.tl (Maqdas) or Holy of Holies was
the enclosure where the Tabot was deposited, and the celebrants (and the Emperor)
communicated. The outer sanctuary, ^-fi^ s (qeddest), was the space where communion was
given to the people and was divided into four parts ; (1) the principal entrance where the
men communicated, (2) the right side of the entrance where the women communicated,
(3) the left side where the sacred elements were brought in, (4) the space opposite the
entrance used as a sacristy.
w. B. 52
[ 4 io]
folds and two hinges. And the breadth of the outer sanctuary
was 7 cubits, and the stand of the priests was 6 cubits. And all
the measurements of that church were pleasing and very fine ;
and* the doors 1 and the windows were all also very fine, and the
rafters 2 that were fashioned were very beautiful. Thus the
church of Dajazmach Khaylu was built of fine construction
and was finished by the help of God in one year and six months
from the time it was begun, on the 5th of Hamle; and on
the day of the feast of Peter and Paul, the year of Matewos
Dajazmach Khaylu brought the Tabot of Jesus into the church,
with great rejoicing and festival ; and the priests who were
trained, sang the Psalms Chants, saying, " It has been done
according to the will of God, All this has been done," and with
every kind of melody. And with ceremonies such as these
they erected that church beautiful above the churches, and
high over all the hills, destroying the foundations of his own
houses for he knows how a house (an earthly house) in this
world is ruined and destroyed. As the Bible says, "How
many houses are destroyed and how many men leave their
houses unwillingly ? " But he Dajazmach Khaylu pulled down
his earthly houses willingly and built up a heavenly one
545 a (2 Cor. v. 1). He was mindful of the words of the Bible that
say, " Seek those things which are above, Christ sitteth on
the right hand of God" (Coloss. iii. 1) and they do not say
" things of the earth." Truly all the seeking of Dajazmach
Khaylu was after the Lord. For he knew how all things are
brought to perfection in the Lord whether the habitation of
the body or the habitation of the soul. And he called that
church by the name of the Place of Jesus. Oh my Lord
Dajazmach Khaylu, whence didst thou find such a name for
thy church. Did an angel teach thee, or was it the Almighty if
Yea the Bible says, " For the Lord knoweth the heart as the
heart of an angel." Oh my Lord Dajazmach Khaylu blessed
be God that gave thee to finish what thou didst begin and put
more correctly "7dK.fr i doors.
error for "%1'VfrC'V i (roelanthron)=/'Xa0po, centre beam of a roof.
[4H]
thee not to shame. Oh my Lord Dajazmach Khaylu, thou
deservest to be blessed by the voice of every creature, by
reason that God accomplished for thee thy desire. For the
Bible says, " Blessed is the man who accomplishes his desire
and is not brought to shame when he sayeth his prayers at his
gates." And while he was building the church, no one gave
him any help, no king nor commander, and no kinsmen, nor
anyone else, but those that would not help him refused help
because that time was the season for raids. Solomon, indeed,
the King of Israel, when he was building the Temple was
assisted by many, as it is said in the Bible, Kings and Keram
(Hiram) supplied (helped) him with wood of Cedar and Pawkina,
besides there were many ships that brought him gold from the
sea, and that time too was a time of affluence and repose, but
Dajazmach Khaylu had none of these things, but indeed only
the help of God that sufficed for all things and nothing is
impossible to him. And after that the good and learned 545 b
arranged a melody and learned discourses, and learned books
which they showed to be excellent, and others fortified their
works with faith. For the books that teach and speak as a
body without a spirit are as dead. So faith without good works
that too is dead. And he gave them lands that are called
Meder Faras (Horse land) that the kings gave him, called
Atse Takla Haymanot and Atse Takla Giyorgis, also Dajazmach
Khaylu added villages that are called Dembach and Gub and
besides built a church in land of Yaju called the " Saviour of
the World" and he called it " Debra Madakhnit" Mount
of Redemption. And Dajazmach Khaylu did many kind-
nesses at that time. And at one time which was the year of
Matewos when there was a famine over all the provinces, there
came over to him many needy people in their great distress,
whom he settled in his villages as guards. And hearing of this
report about Dajazmach Khaylu, many commanders who acted
as he did adopted his example for themselves. And further,
Ras Aligaz presented to the House of Jesus a village called
the Hagar Densar, that is Zeguara.
[412]
History relating and describing everything that took place
in the year of Marqos the Evangelist, in the peace of God the
Father, Amen. The year 7283 (1790-1 A.D.).
After that event Ras Aligaz spent the rains at Garagara and
Jan Tserar Birale came from Ambasal, and he was put in chains
at Garagara ; then there was a raid on his land and Ras Aligaz
raided and ruled over the whole of the land of Ambasal except
Geshen,and made his son Abeto Gobaze come to Mahwa. There-
after he returned from Ambasal, and on his return from there he
joined Dajazmach Khaylu in the land of Wadela and came home
546 a to Hor and there pitched his camp. Dajazmach Khaylu returned
to his land Begameder in peace and amity. And in this year
of Markos war broke out between Negusa Nagast Takla Giyorgis
and Ras Khaylu and the strength of Negusa Nagast Takla
Giyorgis prevailed for God was with him, and he escaped by
great strength and courage and passed on towards Dambaya ;
and he had a mind to go to Dajazmach Gadelu, but he Dajaz-
mach Gadelu refused to receive him. Thereupon he sent over
to Ras Aligaz saying, " Receive me, for I am coming over to
you," and Ras Aligaz answered, "Come over to me and I will
receive you." Then he hastened along the road towards Bega-
meder and came to Zuraamba ; and then joined Dajazmach
Khaylu for Ras Aligaz sent him over to Dajazmach Khaylu.
Then King of Kings Takla Giyorgis rose and marched towards
Garagara and as he was arriving at Chat Weha he was
received by Ras Aligaz with a large army with rejoicing and
festivity. And he brought to the house one of the Captains ;
then as it seemed good to the men who had made him Negus,
they sent him to Emkina, on the plea that none should know
his affairs. Now Ras Aligaz gave Ras Khaylu a wife called
Wayzaro Attash, daughter of his brother Ras 'Ali. Ras Khaylu
also gave the other a wife named Wayzaro Qatsaro, daughter of
his sister, Wayzaro Kherut* And all this came about through the
advice of Wariho, for it was he who brought about peace between
them. And about that time Dajazmach Ikonyan was exiled to
[413]
Waldebba, and the same month died Dajazmach Dore, son of
Ras Goshu. Then Ras Aligaz started from Garagara and made
a raiding expedition towards Ambasal with all the men of
Begameder and Yaju. Then he sent over to Dajazmach Khaylu 546 b
saying, " Come for a raid, for you will be a great help to me."
But he Dajazmach Khaylu sent over to him to say, " Leave me
alone and do not drive me to a raid because there was no
raiding amongst my fathers with the captains of Begameder."
But he Ras Aligaz scorned him for he was well versed in the
business of war and fighting. Then Dajazmach Khaylu went
out of his land Esate with his army and followed behind him
and those who were hostile to Dajazmach Khaylu said to Ras
Aligaz "Dajazmach Khaylu will not go on that expedition, for his
heart is not with you, if he says ' I will come ' do not trust him."
And while they were slandering him in this way he went over to
his friend Ras Aligaz and joined him. And Ras Aligaz was
glad at the coming of my Lord Dajazmach Khaylu. They threw
suspicion on him but nothing could be found for which they
could cast aspersions on him : they slandered him, though no
cause of slander could be found ; they bullied him but he
bullied no man ; they hated him but he hated no man. Oh my
Lord Dajazmach Khaylu who was it taught thee to obey, for to
obey a man makes man obedient. That is as you know full surely,
[like the story in which] there dwelt two monks in a certain desert,
one in fetters in a prison, that is to say he was an anchorite, and
the other was a disciple who was obedient to him, and his name
was Oho Bahale ; and one day they went down to a river and
the disciple Oho Bahale went into the water and came up among
crocodiles. And those crocodiles laid themselves prone before
him. Now the anchorite stood on the bank of the river and
was afraid to come into the water, and the disciple Oho Bahale
cried " Come in, Oh my brother," but the anchorite replied, " I
have not risen to your degree (height) of faith." Oh my Lord 547 a
Dajazmach Khaylu see what happened to that disciple for his
obedience brought about the obedience of the crocodiles to
him. Oh my Lord, thou wert wise without being taught, as the
Bible says, " Wise men are indeed as children before the Lord."
Thou wert wise without being taught, as the Bible says, " Thou
shalt fill the earth with the knowledge of God, As waters that
irrigate the ground " (Hab. ii). And thou art likened to our
Lord Jesus Christ in that thou wast obedient, for the Bible
declares this obedience to man, when it says " He heard and
was obedient unto death." Oh my Lord Dajazmach Khaylu
in what place have you not been obedient, did you not spend
the rains in Wagara in obedience to Ras 'Ali, and did you
not toil in the land of Qoma ? And what King of Kings has
not gloried in thy prowess and what captain among captains
that has not rejoiced at your obedience ?
We will now return to the previous matter. And when
Ras Aligaz and Dajazmach Khaylu met, Ras Aligaz was glad,
for there were many who declared that Dajazmach Khaylu
would not come ; and there were others who were annoyed at
his joining Ras Aligaz, they thought they could strike a blow
at him ; as the Bible says, " The envious man is like to one who
strikes at another," but such a man first gathers bitter fruit of
their envy, pains and condemnation. And Ras Aligaz made a
friend of Kollase and gave him for a wife the daughter of his
sister. And then they returned from the expedition and on
their return Dajazmach Khaylu went to Hayq and joined
several monks and was blessed by them. And the monks of
Hayq said to Dajazmach Khaylu, " We have not seen such a
man, either Negus or Commander or anyone except Galla
since the days of Gran " (1530-40 A.D.). And then he departed
547 b from Hayq. And Ras Aligaz hurried on their road and all his
generals, towards Yaju, and the men of Begameder towards
Begameder,and when they came to parting, a herald made a pro-
clamation in these words, " Henceforth Dajazmach Khaylu will
not go out on raiding expeditions with the men of Begameder,
for raiding is not right." Then when the parting had taken
place Dajazmach Khaylu was seized with a severe illness and
the cause of his illness was from going out fishing (chill ?). And
they laid him on a bed and with difficulty carried him to
[415]
Dabko, and from Dabko they bore him to his land Nagala.
And many there were that grieved at his illness, for he was the
hope of all and the tribesman to all ; and besides he was the
only man left of whom the Book 1 speaks, " Thou hast left us but
one grape upon the vine." A writer, his friend on account of
his great love for him, wrote thus, " If David and Bersabeh
(Bathsheba) laid aside their mourning, etc., for the illness and
death of their child (II Sam. xii. 19) it was because they were
bereft for a brief time, by the illness of their only son, and
seeing that another (Solomon) would be born ; but we will not
cease to mourn for Khaylu Mika'el, for if we sail the seas, or
raise our eyes beyond to the skies, he is our one relation." And
afterwards he was cured of his illness and God (on Him be
praise) had pity on him. As the Bible says, " The Lord is merci-
ful and compassionate, far removed is His anger, plenteous His
mercy and justice," and again the Bible says, "As a father
has pity on his son so the Lord has pity on those that fear
Him. For He knows that we are His creatures and re-
members that we are dust" (Ps. ciii. 8 14). (But as for)
man his days are as grass as a flower of the field so he
bears fruit. For the wind passeth over it and it shall be no
more. For the mercy of the Lord is from everlasting to ever-
lasting upon them that fear Him. Truly we know how Dajaz-
mach Khaylu feared God and loved Him from his heart for His
mercy was upon him. And after that Has Aligaz left Waldaya 548 a
and came to Garagara and he came home to his house. There-
upon he seized Maqet Asmach Walda Mika'el with his two
sons, and Gerazmach Adera Gabre'el and Gerazmaeh A made,
Qaiiazmach Gualej and put them in chains, for he knew their
misdeeds. And that month Liqa Maquas Neguse died and
thus spent the rains at Garagara, and Negus Hezeqeyas also
spent the rains there, while building his royal residence (palace).
And he repaired what had fallen down and had been knocked
down when he found some one able to put things right. For he
was a restorer of what was right and just, because great men
are those who govern men as they ought in righteousness.
1 Cp. Jerem. xlix. 9, Obad. 5. " If David " to " relation " is a song or Qcne of six verses
with the rhyme -adu. Vide Appendix : Hymns and Chants.
And Qanazmach Sone devastated the land of Dambaya,
which belonged to the Negus and the governors and royal
princesses ; but no man confiscates land of the Negus or land
of the governors or of the priests or of the princesses or of the
Echage or of the Abun. And a great wonder was worked in
the land of Gojam. Ras Khaylu came to Jebala and pitched
his camp. And in Damot a very wonderful thing was performed.
First of all a woman was crucified on a tree, and her crime
[written] below, and behind her were crucified seven enemies
like her, who also perished for their crimes. That is what Liqa
Male'kt Maka'el did to show his power and as a warning; he
showed himself a Negus, were the actual (lit. earthly) Negus
to disappear. As for Dajazmach Walda Sellase the men of
Tigre laid a trap to kill him with a cannon. As the Bible
says, " The proud have hid a snare for me and cords about my
feet and have set stumbling blocks on my road" (Ps. cxl. 5).
But may God the merciful and compassionate preserve him
from that grievous trial.
We will now go back to the other matter. The angel of
548 b light gave a son to the father Dajazmach Khaylu. If my heart
were searched I account you superior to Betwaddad, Ras and
all the generals. The King is greater for us, but thou for us
(art) greater than a prince. A friend to all Eshete Khaylu,
but what is better than this thy heart is pure. If men came to
thee from the four quarters (of the earth) thine eye would look
kindly on every man, for thou couldst never be sated (with
generosity). It seems to me in thy noble building, that if the
world perishes by (Divine) chastisement, thou wilt save it, with
thy people, for thou art the very seed of men. And if any man
ask me, what proof I have of this, (I would answer) Noah in his
ark saved himself with his people, while (the rest of) men
perished in the Flood 1 .
In the year 7283 (A.D. 1790) Maskaram opened on Thursday
when the Epact of the Moon was 25, the Matq'e was 5 and
Tentyon 5 * 2. An incident began that took place in this year
1 This harangue from " If my heart" is written in Amharic.
2 Tentyon, a corruption of the Greek TrAti/fltW, may be translated by Solar Epact From
it is deduced the Year Letter. Vide Appendix : Abyssinian Chronograph)' and Chronology.
[417]
of Lukas. Ras Aligaz, Chief of the captains, marched towards
Ambasal, and reduced the land of Ambasal to submission.
And he surrounded Geshen many months, and cut off Dajaz-
mach Yasufe from coining in or getting out. And all the
warriors that were on the mountain came down to him and
all the men of Wechale submitted to him and laid them-
selves beneath his feet. After this he turned back from
Ambasal and left there Dajazmach Alula to stand guard over
Dajazmach Yasufe, coming from out his amba (stronghold)
that he might not lay waste the villages. And he went to his
village Yaju and inflicted punishment on the Gallas who were
in revolt on the frontier of the country. Thereupon he spent the
summer at Ambasal and Yaju. And the whole country that was
troubled was made safe by the great work of Ras Aligaz and the
times made straight. A miracle this, since if a ruler is good the
times are good, and if a ruler is a bad one the times are bad.
We will quote a similitude from the Book of Wisdom which 549
says, "A King among Kings said to a wise man among wise
men, ' How is the goodness of a time (to be reckoned) ? ' and
the wise man replied 'The times are indeed as art thou, If
thou art evil the times are evil, and if thou art good the times
are good.'" God said to Johannes of Ephesus by the mouth
of John the Evangelist "If thou dost not repent and act
according to thy former acts, I will come quickly and shiver
thy lights at Emkina," And again the Bible says, " As is the
ruler so is the land," and in another part it speaks thus, " Woe
is thee Oh city whose King is young and thy rulers eat in early
morning" (Eccles. x. 16). It has been made manifest how the des-
truction of a city is by the wickedness of her ruler and the life
(prosperity) of a city is in the goodness of her ruler. And at that
time Ras Aligaz put down rebellion in all the villages. For
God justified in him his gifts beyond the gifts of all rulers. We
will now return to the beginning of our story. He departed from
Yaju and came to Garagara in the month of Genbot and spent
the winter there. And in the month of Sane Dajazmach Khaylu
left Makana lyasus (Place of Jesus) and went to Garagara and
w. B. 53
[ 4 i8]
joined Ras Aligaz and remained there. And on the 5th Hamle
on the Feast of St Peter and Paul, Ras Aligaz stayed in his
residence (hall) eating and drinking. And he spent the time
with his captains and warriors in festivities, and at the same
time he invested Dajazmach Khaylu with the robe of Office of
Governor. And he left that place for his residence and the
retainers of Ras Aligaz and those of Dajazmach Khaylu came,
with guns and horses so that there was a commotion, and coming
into his house in great reverence they took their leave of him.
And the King of Kings Hezeqeyas sent Ras Aligaz a general's
549 b robe of a silk 1 shirt and a silk breeches 2 and a light refection 3
and a girdle 4 , and the Negus spent the winter at Gondar.
The history that begins 7284 from the year of the creation
of the world (1791) the year was the year of Johannes. Mas-
karam began on Saturday when Negusa Nagast Hezeqeyas was
at Gondar and while Takla Giyorgis was kept prisoner under
surveillance 5 at Emkina and when his guard AH arrived, Ras
Khaylu and Dajazmach Walda Sellase and Dajazmach Gabre
wintered in their lands in friendliness and peace. And while Ras
Aligaz was at Garagara he put to death Jan Tserar Berale and
Moqet Azmach and Gerazmach Adera Gabre'el, after they had
been kept in chains for several days in the year of Lukas, in the
month of Maskaram. Some say in the month of Sane. Now
as to their crimes, who knows ? We know nothing, but God did
not call to account oppression when He saw the oppression of
King Takla Giyorgis. God was angered by Ras Aligaz, as
He was angered by Senakerem (Sennacherib) and made war
against his descendants, so he (Ras Aligaz) made war against
the sons of his sister, Alula and Gugsa, and as He brought to
destruction the soldiers of Senakerem so He brought to des-
truction the soldiers of Ras Aligaz, as David says " Touch not
mine anointed and do my prophets no harm" (1 Chron. xvi.
i /./!.., Diction. Amarico, Guidi, 719. - ^VX.A Diccim. A marico, Guidi, 184.
t Dlccion. Amarico, Guidi, 764.
Diction. Amarico, Guidi, 608. All these words are Ainli:nii .
Ht. " by the eye," i.e. not chained by a ring to the Quraiiiia (or Guard) All, who
was away.
22), and He sent mourning into the house and annihilated all
the power of the soldiers, and all the retainers of Ras Aligaz
were sold (in slavery).
Now we will return to the beginning of the story. Gugsa
came out of Lasta and descended towards Yaju and Alula was
at Mahawa, and a battle was evident, and after that a war (was
declared) by Dajazmach Khaylu from his land of Nagala for the
reason that he was his ally. Though he proposed the matter of
an expedition he answered " There shall be no expedition. You
stay here, and I am going with your Eunuchs, Wareho and
Barento, and we will raise the question of reconciliation, as 550 a
Joab and the woman of Takoah (2 Sam. xiv.) brought about
the reconciliation of Absalom with David his father, so let us
make friends, if they refuse let it be as with Absalom." And
Ras Aligaz answered thus, " A raid is better, for men of my
land of Yaju are joined with me," and so saying he refused (peace).
And Dajazmach Khaylu replied, " Do not do this thing, it is
fighting with thy kinsman Oh my friend : I will not conceal
from thee what I have heard from the learned monks, the
story of the events that are to come, saying, ' If there is
war between them, their rule will be destroyed,' " and hearing
that Ras Aligaz refused, and replied, "Dajazmach Khaylu,
since you have refused I go to my land," and he answered
"Go to your country, for it is wrong for you to go on the
expedition against the Dajazmach of Begameder"; and he
came to his place Nagala and spent the summer there building
the house of the 24 priests of heaven. Story. Ras Aligaz took
up the raid from Garagara to Yaju and afterwards at Yanaja.
Now ! begins his trial. He departed and halted at Bet
Hor and left Gerazmach Walda Gabre'el to protect the land of
Wadela that it might not be laid waste by any one coming out
of Wechale, that is to say Abelom. And from Bet Hor he
departed and halted at Owdeqom. And then he went on,
leaving the road to Yaju, and took the road to Ambasal, followed
by his (?) retainers Qanazmach Gafi and Gerazmach Gobaze
taking men who dwelt in their respective governments ; and
[420]
after that he sent Fitawrari Sadiq and Gerazmach Gobaze to
Yaju to make war upon Dajazmach Gugsa. But Ras Aligaz
came to Ambasal and surrounded Mahwa, as lyasu (Joshua)
surrounded lyariko (Jericho) so Has Aligaz encompassed
550 b Mahwa. And the retainers of Has Aligaz fought with the
retainers of Jan Tserar Alula and a few men were killed, and
they with unbroken front, the hills could no more stand up
before his face, than grass in the face of fire. But now was
not the moment of his trial. And he remained four months
in his entrenchment and they saw that there was no means
for him to get out of it. He went to the land of Wechale to
fight against the Gallas, called Warat'ae. Ali Gor was taken
prisoner and consternation reigned in the camp of Ras Aligaz
for eight days, and after eight days he explored Tomet with his
retainers so that his enemies the Wechale men should not hear.
Then a few of the enemy got up and followed him. And there
was a fog so that men could not be distinguished from men,
master from servant, friend from friend. At that time Ras
Aligaz was defeated and all his men perished, and many
Christians were killed; that day died many commanders,
viz. Blattengeta Tewodoros (Theodore) and his son and Blatten-
geta Nabete, Abeto Abisa, with his son, and Abeto Engada.
And the men and animals with their loads and long (Galla)
spears 1 filled the chasms. It was like a bank (of dead) and
all were taken prisoner by the hand of the Galla, and some
were sold and others returned after many days. And being
left with a handful of men he came to his land Yaju that is
called Qoqoro, and men came from his land to receive him
saying to him, " Why did you act as you did, in a way such
as we have never heard before from our Fathers." And Ras
Aligaz replied, " Are spears always pointed ? " And they were
silent. They saw then the power of God who rules the
whole land of Etyopiya, and by having a small force of men,
651 a and by a fog those soldiers perished. As the Bible says,
" A king is not saved by a multitude of his host, a mighty man
1 a>"1t\ i - 0*4 Guidi, loc. cit. 561.
[421]
is not delivered by his great strength, and a horse is a vain
thing (for safety): it will not deliver and he will not escape by
great endurance" (Ps. xxxiii. 16, 17). We will now go back to
the beginning of the story. And while he was at Qoqoro he
made friends with Gugsa and Alula, on pain of a curse, and
an oath, with Chat 1 like Galla; there was great rejoicing in the
land Yaju at their reconciliation. And after that Ras Aligaz
went out of Yaju and came to Bet Hor, and he joined Geraz-
mach Walda Gabre'el. And then he departed and came to
Garagara and Dajazmach Khaylu came, the son of Tarbenos,
and they joined Ras Aligaz and there was a fresh appointment
of offices. Gerazmach Walda Gabre'el was made Yashalaqa of
Gadisa, and Abagaz of Semada, and they confirmed all the
officials in their posts. And Qanazmach Gafi went to Gondar
and did not come. After this there was a tumult at Gondar at
the arrival of Qanazmach Gafi. And King of Kings Hezeqeyas
held a council and the Abuna Yosab and the Echage Walda
lyasus, with four chiefs and four judges of appeal, and they
declared, "We will not submit to (serve) the Galla." And the
Abun and the Echage went forth and excommunicated the
whole world, and they separated the Christians from the Galla,
and they were like our Fathers Muse (Moses) and Aaron who
led Israel out of the bondage of Pharon, so like them, they
brought the people of Etyopiya out of the bondage of the
Galla, by the will of God. And a rescript issued forth from
Gojam and Amhara to Walqait and Quarra to Semen and
Wagara to Lasta and Tigre to Dambaya and Begameder saying
" Do not serve or mingle with the Galla for we have no part or
lot (with them) (otherwise) we curse you by the power of Peter
and Paul, by the power of Father, Son, and Holy Ghost." 551 b
1 Chat Ol5 a tree, the leaves of which are used for chewing by Sonialis and other
Muslims it taking the place of tea. Catha Forskalii (Hibiscus csculentus1\ vide Guidi,
loc. cit. 849. The chewing of this plant like smoking the pipe of peace among red Irdians
is part of any important ceremony. The leaves and buds have the slightly intoxicating
effect of the " Coca " of Peru. Makrizy (14 cent.) speaks of it as jat and says it was in use in
Ifat (S. of Abyssinia), where it is now called Shat. It was introduced into Yamen by Sheikh
Ibrahim Abu Zarbay in 1430, the same time that Omar esh Shad'ely introduced Coffee.
[422]
And after they had cursed them there Was a fight between
Fanja Kabte and Qafiazmach Gafi, his former retainer, but
strength was on the side of Fanja Kabte and he defeated his
master Qanaxmach Gafi who fled towards Ferqa; and his
brother Dajazmach Gobaze came to the rescue of his brother
Dajazmaeh Gafi, so they came to Qaha and pitched camp
there. And King of Kings Hezeqeyas came forth and sent
out a herald to proclaim in these words, " Whoever does not
come out with me will have his house plundered and his goods
confiscated." And the Abun and the Echage and the judges
came forth, and all the men of Gondar and there was a great
fight. And they stayed there, and the same night the men of
Gondar fled towards Wagara, with the judges and Fanja Kabte.
Now the judges went off to Waldebba and the King of Kings
Hezeqeyas, Abun and Echage to their houses, and wooden
doors, and there was a reconciliation with the Gallas, for there
was no help for it, and men came to Gondar to their houses.
That was done through treachery by the vote of the Liqe 1 , for
it is his custom to deceive. HOW T often must I tell you what
deception they practise on many kings and governors by
sending a runner to say, " I will help you, while I remain among
them." And on the coming of the Galla all that w r as what
was done.
We will now return to the beginning of our history. And
when he w r as at Garagara, retainers of Dajazmach Khaylu came,
sons of Dajazmach Eshete bringing their mules (?). " What have
I done," said (their) lord, (saying) " I have heard that there are
Gallas from below Chachaho, that there are above and below you,
who are coining upon you, to attack you while you are ill, and
all the men report that I have no enemies, only friends." And
they reported to lias Aligaz who said, " Indeed I have not done
this thing for it were a crime." As the prophet says, " With
their mouths they bless, they curse in their hearts " (Ps. Ixii. 4).
552 a Then he went out from his land and came to Qoratsa, being
1 Llq6 A,4> or A.fe (1) one of the supreme Judges of the Royul Court and (2) doctor of
the Church.
[423]
carried on a bed for he was sick. Gerazmach Walda Gabre'el
and Tartenos Khaylu pursued the Galla that were below
Chachaho as far as Zando Guidguad and they camped
there. And they brought out a woman from Makhdara
Maryam by her own consent. She was like Samson's wife
like Tawanayat 1 woman with the Illofele 2 and that Tawanayat
woman got him into the power of his enemies: as the wise
man said to a certain man, "Bring me thy friend," and he
brought his dog, and when he said "Bring me thy enemy"
he brought his wife; and he says in another part, "What
worse thing is there than a wife?" We will now turn to
the previous matter. From Zando Guidguad they started
and went to their lands, Gerazmach Walda Gabre'el going to
his place Denqus and making peace with all the Galla ; some
heard of, and some had not, the plan of attacking Gerazmach
Gobaze, so he came away from his house at Denqus ; and he
came one night to Arbamba and he seized Gerazmach Gobaze
and also many Gallas and many men perished ; and from
Arbamba he started and halted at Tsanjena and departing from
there stayed himself at Mawcha ; and starting thence he
found it necessary to attack and came to Chat Weha. On this
Has Aligaz heard of the arrival of Gerazmach Walda Gabre'el,
so marching out from his house at Garagara he retired upon
Wadela and Gerazmach Walda Gabre'el came to Garagara and
remained on his bed. He was the servant of his Lord as the
Book says, " For there is nothing impossible to the Lord." As
the prophetess said, " He has made weak the bow of the
mighty, and he has girdled the weak with power " (1 Sam. ii. 4).
Those filled with food were famished and the famished shall be
filled. The Lord maketh poor and maketh rich, he humbleth
and he exalteth, whom he taketh from the land of the needy,
and lifteth the lowly out of the dust that he may set them up
among the mighty of his people, and that they may inherit
the throne of Glory (1 Sam. ii. 7, 8). To continue. And after 552
that he came out of Garagara and followed Ras Aligaz and
1 1"P>? * for -l-ao)f!f 2 Philistines dXXo^vXot, vide supra.
1 424 ]
camped at Dafte, and Ras Aligaz went to his village of Yaju.
Gerazmach Walda Gabre'el sent out a herald to proclaim in
these words, " I have given the government of Lasta to Wand
Bawasan Khaylu." And Wand Bawasan Khaylu went to send
down King of Kings Takla Giyorgis from Emkina so that he
might be set free after two years and eight months, and Agabe
AH Bedaras refused deceiving him with many stories, telling
him " Yes, he has descended from the Amba." And Dajazmach
Gualja the friend of the Negus received him, and the men of
Lasta. That indeed was like our Lord when he came down
from the Mount, and his disciples and many people came out
to meet Him. We now return to the beginning of the story.
The King of Kings Takla Giyorgis came to Lalibala that is
called Warawar and remained there. Dajazmach Walda
Gabre'el came to Garagara being annoyed ; and he arranged
all this that was done in the month of Nahase 7285 year of the
creation of the world (1793 A.D.)the year being that of Mathewos.
Maskaram began on the Sunday. On the 10th of Maskaram
men went to their tents, that they might announce the coming
of Ras Aligaz and after that he let loose the soldiery in the
land of Wadela and set fire to Dafte and there was a great
commotion in Garagara. Ras Aligaz advanced to Garagara
and Dajazmach Walda Gabre'el retired from there as far as
Mafatana and pitched his tents there, while Ras Aligaz
followed and camped at Zabit ; there was a muster of troops
below Chachaho, and Gerazmach Walda Gabre'el turning back
camped at Chachaho. On the 22nd of the month of Maskaram
on Sunday there was a great battle and Gerazmach Walda
Gabre'el was defeated and the cause of his defeat was that
553 a Wale who was on his rear deserted him 1 . And all the soldiers
perished, and Abeto Gabra Masqal of Debra Wagara Azmach
Tsewa of Kamkam was killed. And he let loose the soldiers
of the Galla as far as Guna; Tarbenos Khaylu was taken
prisoner by the hands of the Galla, and Gerazmach Walda
Gabre'el escaped very narrowly ; and he came to his village of
1 n^i Aiulmric. Guidi, loc. cit. 545-.
[425]
Danqusa, and while on the road marching towards the land
of Dajazmach Khaylu he came upon a band of Galla ; that
time there was a fight and 14 Galla taken prisoner, after which he
went on to his village of Este. That month Dajazmach Gabre
was appointed a Ras, while he was in his country, and King of
King-s Hezeqeyas was at Gondar, he said "formerly thy
son-in-law was seated on the throne, thou however be seated
on the throne of thy father." Aligaz saying thus, sent out a
herald proclaiming this and in the month of Takhsas he came
to Gondar and grasped the hand of the Negus. We now return
to the beginning of the story. King of Kings Takla Giyorgis
remained at Lalibala till the month of Ter, in which month
he went to Wadela and joined Yasufe and Amade, thence
to Ambasal, created Yasufe Dajazmach of Begameder, and
settled at Geshen. Dajazmach Yasufe died in the land of
Yajum in battle with Alula and Dagalas. King of Kings Takla
Giyorgis came to Wadela and joined Gerazmach Walda
Gabre'el and stayed at Bet Hor, after which he came to Garagara
and created Dajazmach Walda Gabre'el a Dajazmach of Bega-
meder, and appointed the retainers of Walda Gabre'el to
what offices they chose. After that he rose from Garagara
and went to Lasta and met Blattengeta Kalu with great joy,
and they bade farewell at Lasta, while King of Kings Takla
Giyorgis came to Balasa. We now go back to the beginning
of the story. The Gallas returned back to their own lands, and
then Blattengeta Galmo and Fitawrari Sadiq came, from the 553 b
land of Balasa to Begameder and camped at Jerabat. He
put in fetters Qanazmach Gafi and Gerazmach Amade and left
Garagara. Then they marched and camped at Afaro and they
had a fight with Wand Bawasan Khaylu the latter re-
treating for it was his habit to retreat, and many men perished.
Then the Gallas marched out and descended to Yaju and
fought with Ras Aligaz. And then took place a great battle
and they confiscated from the men their lands that are called
Wadaja. But previous to this Dajazmach Khaylu had gone to
Gojam to attack Gerazmach Walda Gabre'el, the reason of his
w. B. 54
[ 4 26]
attack being that he had said, " Come follow me," and Dajaz-
mach Khaylu had replied, "It is not fitting for me to follow
a general, but only a Negus." On account of this they fought.
And he went to Gojam to seek help from his brother Ras
Khaylu, for he was a powerful ally in everything. So he sent
his retainers to help him, for he himself was ill so that he could
not come over to him. So Dajazmach Khaylu returned to
Begameder with his retainers and camped at Acheqan. Geraz-
mach Walda Gabre'el camped at Mezegzeg. And they kept
fighting a whole day Khaylu staying with the men of Gojam,
but after that there was a secret reconciliation ; and they went
to their provinces Gerazmach Walda Gabre'el going into his
camp at Nafas Mawcha, joining Dajazmach Khaylu at Makhdara
Maryam. And while they were at Nafas Mawcha Ras Aligaz
came setting the country in a commotion as the prophet says,
" He hath made the mountains shake with his power " (Ezek.
xxxviii. 20). And he camped at Afar Gaman, and Gerazmach
Walda Gabre'el went to Gaynt, and crossed the Takazze Shodat
and came to Garagara and Ras Aligaz left Afar Gamaii and
554 a camped at the Cliff of Zenjaro. And they set fire to villages of
Denqusa and Guasat. He sent a runner to Ras Khaylu saying,
" You are my father-in-law and I am thy son-in-law, thou art my
friend and I am thy friend, if you are safe and sound (lit. alive)
help me, and if you are not safe and sound send your son with
your army." Ras Khaylu replied, " Be it so," and sent his son
Abeto Mardha with a large force. And setting off he joined
Ras Aligaz at Guna. After that, hearing of the arrival of
King of Kings Takla Giyorgis, King of Kings Hezeqeyas issued
forth from Gondar and marched to Tsenjana, and departing
thence he came to Dedem to the house of Dajazmach Khaylu.
Ras Aligaz came from his tents and joined Negus Hezeqeyas
and they took counsel together, and Abeto Mardha, Dajaz-
mach Gugsa, and Gerazmach Walle came to the assistance
of Negus Hezeqeyas with a large army to bring him to his
tents. At this time Abeto Mardha was created Qariazmiich.
Then King of Kings Hezeqeyas departed and halted at Fartsa
[427]
and coining to Gondar appointed Wagris Tasfu Tarsamba
an Azaj (Judge of Appeal) and Aligaz Age a Basha. Then
Negus Hezeqeyas went towards Wagara and engaged with the
troops of Azarya Gabru of Wagara, and pitched his camp at
Enqash. We return now to the beginning of the story. King
of Kings Hezeqeyas came out of Balasa to Wagara and received
Ras Gabre and camped at Waqen and then left and camped
at Shamlako. King of Kings Hezeqeyas turned back and
camped at Encheduba and followed him to Kosoge. And from
Kosoge he went and camped at Maryam Weha, and while King of
Kings Takla Giyorgis was there, and King of Kings Hezeqeyas
was at Encheduba, in that month Ras Aligaz started from Guna, 554 b
and camped at Naius Mawcha ; he then sent Kef aw and Waleq-
archam with a large force to Garagara and camped at Garshena.
They fought a battle with Dajazmach Walda Gabre'el and
defeated him leaving not a single man ; and when Ras Aligaz
heard how all the army had been destroyed, he started from
his camp by forced march while (the other was) at Dororaya
and left his ambush ; he destroyed the whole army and Blatten-
geta Teku was taken prisoner. But Gerazmach Walda Gabre'el
escaped and came to Guna ; and from there he started and
burnt the houses, that might have been useful to the fugitives
of Dajazmach Khaylu of Este, and captured all the cattle
and horses and asses without number. And Ras Aligaz
pursued him as far as Amad Bar, and Dajazmach Walda
Gabre'el fled towards Lebo and joined King of Kings Takla
Giyorgis and presented his trophies. Then King of Kings
Takla Giyorgis started out to attack Atse Hezeqeyas, but
the latter fled towards Dengel Bar, to seek assistance, while
King of Kings Takla Giyorgis pursued him to Saqelat, but
failing to catch him up, returned to his camp. And from
there he departed and camped at Lebo, and while he was at
Lebo Tarbenos Khaylu turned traitor to him and went over
to Aligaz; on account of that there was a council held at
the house of King of Kings Takla Giyorgis. And some said
" Let us go out and fight Ras Aligaz and others said Let us go
[ 4 28]
towards Wagara," and so as their opinions did not agree, they
separated, but the Negus went to Wagara and Dajazmach
Gabre'el to Begameder. All this affair took place in the year
of Matewos.
In the year 7286 from the creation of the world (A.D. 1793)
555 a the year being that of Markos, Maskaram began on the
Monday when the Epact was 28 and Matq'e was 2, on the
12th of Maskaram, Ras Aligaz marched out of Amad Bar
on Friday and camped at Kamkam. And thence he went
and camped at 'Ebnat, and while Ras Aligaz was there at
'Ebnat, King of Kings Hezeqeyas came with Qanazmach
Mar'ed and Dajazmach Gugsa and Dajazmach Aklog to de-
liberate with Ras Aligaz. And his plan was in these terms,
"You go to Gondar, taking with you Hezeqeyas the Negus
and protect him from attack by King of Kings Takla Giyorgis
coming from Semen, while I will march towards Begameder
and search for Walda Gabre'el." And they bade farewell
on that plan. Then Raz Aligaz marched out and halted at
Madab, and King of Kings Hezeqeyas left Lebo and came
to Gondar ; and in the month of Khedar he left Gondar and
came over to Ras Aligaz, and descended to the land of Yaju;
Qanazmach Mar'ed and Dajazmach Aklog remained at Gondar
for a month ; and then left for their provinces. Ras Aligaz
however left Dab and halted at Waher. Then he heard how
they had burnt down the house belonging to Dajazmach Khaylu
at Nagala and how the latter had camped at Mawqarya. Now
Ras Aligaz went down to attack Tara Muja, but men of Muja
came to him with the penalty of excommunication. Then he
started and camped at Nafiis Mawchii and Dajazmach Khaylu
took his leave and returned to his village ; and Ras Aligaz left
for Wadela and fought with the Lasta people. And it was not
his time to bear himself valiantly (for showing his prowess) as
the Book says, " There is no strength but from the Lord " and
the Lord avenged Ras Aligaz for the shedding of the blood of
the men of Begameder and the death of all the Christians.
As the prophet says, " He will avenge the blood of his servants,
[429]
he will avenge and exact vengeance on his enemy. And he 555 b
will render vengeance on his adversaries" (Deut. xxxii. 43).
And further another prophet says, "God has numbered
(measured) thy kingdom, and given it to others " (Dan. v. 26)
and thus he gave it to others. And then he started and went
down to the Gand Yaju, and fought with his retainers and
kinsmen, and he is a foe to this day. We will now return
to the beginning of the story. While Dajazmach Walda
Gabre'el was at Lasta he stirred up war against Wand Bawasan
Khaylu in secret, and came to Begameder to attack the
Dajazmach and Dajazmach Khaylu hearing of the coming of
Dajazmach Walda Gabre'el, rose from his village and engaged
in battle with the Sala men. And force was on the side of
Dajazmach Walda Gabre'el and Abe to Walda Ner was killed,
and Asalafe Sewodu with many men, and Dajazmach Khaylu
was taken, and Tarbenos Khaylu escaped. Then he left and
halted at Este and deliberated how he could make a raid on
Gojam ; then he went from there and camped at Daber. And
a retainer of Ras Khaylu came and practised a deception on
him, saying, "Have pity on Walda Keros"; then he went and
halted at Ganj, and leaving that place camped at Amadamet.
Then Dajazmach Aklog came with an impudent piece of
treachery. And Ras Khaylu when he heard of his treachery
issued out by night from home alone 1 being afraid of the sun's
burning heat, for he was ill ; and he camped at Talba Weha,
where Aklog formerly dwelt in poverty, though later he was
promoted, and raised to the grade of Dajazmach of Damot.
But the cause of the quarrel was that he had been intimate
with King of Kings Takla Giyorgis, that was like Same (Shimei)
the son of Gera, when he assembled Juda to get his lord into the
hands of the Jews 2 . (To return.) And from Amadamet he de- 556 a
parted towards Gojam. And Ras Khaylu rose from his village
and marched towards Amhara ; that month King of Kings Takla
Giyorgis came to his tents at Gondar and Dajazmach Walda
Gabre'el sent a runner with Dajazmach Darso to King of
Amharic. Guidi, 340. 2 2 Sam. xix. 16 et seqq.
[430]
Kings Takla Giyorgis saying, " Oh, King, come over to me that
I may appoint officers and dismiss others in my house." This
proposal he refused, and he (Dajazmach Walda Gabre'el) spent
the rains at Gondar and made appointments and dismissals
without leave of the Negus. Ras Gabre was with him. Then
Dajazinach Walda Gabre'el after that returned to his province
of Begameder and came to Garagara and spent the rains there,
but Dajazinach Aklog tarried in Anbale. And Ras Khaylu
returned from Amhara and had a fight with Dajazinach Aklog
and the latter was captured by the hand of Dajazmach Mar'ed.
That young man was like Solomon who did the behest of his
father and took vengeance on Same (Shimei) the son of Gera
(1 Kings ii. 46) for like him he (Qaiiazmach Mar'ed) took
vengeance on Aklog and seized him and put him in chains.
All this occurred in the year of Markos.
In the year of the Creation of the world 7287 (A.D. 1794)
the year being that of Lukas, Maskaram began on Tuesday,
the Epact of the moon was 9, Matq'e 21, and Tentyon 1
(Solar Epact) 7. Dajazmach Gabre'el started out on a raiding
expedition from Seqanch, towards Lasta, without permission
of the Negus, and was met on the road by Waldebba men,
who came on account of Dajazmach Khaylu having been
put in chains. And thus they said, "What have you done?
first you persecuted him and burnt his house and the house
of his father, and destroyed the whole of his village, after-
wards you imprisoned him ; let him go for the sake of our
fathers who have sent us, and for our sake who are weaklings,"
and he replied, "Yes, after I have returned from my raid,
556 b I will set him free," and he swore to them, so they gave it
up ; he however departed and went to Garagara. And from
Garagara he marched and departing thence camped at
Dankana. And while he was there Dajazmach Adgah came
having been sent by the King of Kings. His business however
we know not. But at the time he turned back to his village
Ansata. Then Dajazmach Walda Gabre'el left and camped at
1 1"Vi frf"V (T in error for "r)*=n\iv0iov, Dillmanu, Lex., 1392. Vide Appendix :
" Chrouography, etc."
[431]
the frontier of Wadela, and there Dajazmach Gobaze came
from Yaju, bringing a pearl (gem of the sea) called Sharafifc
that had been in the hands of his father Aligaz. And there
were great rejoicing and festivity, and he gave him a horse
and took leave of him in peace. And after this he returned
and raided Lasta, and Dajazmach Walda Gabre'el had the
best of it. Afterwards they made friends and he promoted
Wand Bawasan with a large present of gold and there was
peace between them. Then he turned back and came to Gara-
gara, and sent his retainers to his provinces; his brother
Aserat he sent towards Ebenat. And he advanced against
Sadaf Gabru, but could not find him, as he had escaped and
gone to Gondar. The other however pursued him, and pitched
his tents at Maryam Weha. Then he got up by night, that no
one might know of this affair and went to Angarab and
prepared for a battle. And when the Negus Takla Giyorgis
heard that he was coming to attack him, he did not trust
himself to the encounter (he did not wait to receive him) that
day, since he had not had rations, and nothing to drink, so
he let out his troops in Gondar. And the retainers of the
Negus came to his palace, and found the door open. When
they got there, an attendant of the Negus shut Ithe door
against them, and they seized them, and the servant of the
Negus was killed, named Berkabu. The others we do not
know; on this Balambaras Aserat came up with a force to
drive out the men from the King's walls, and he set fire to the 557 a
Royal Takal (hut) and broke down the Negus' wall, but he was
unable to stop the rush of the violent attack of the Negus'
retainers with guns and spears ; and all joined in the battle at
the gates and on the road. And at that moment the Abun
and the Echage came out of their houses, and put them apart,
and Aserat came out from Gondar, and camped at Angarab.
Afterwards, the Abuna Yosab brought about peace; the Echage
lyasus, and Labisa came over to the Negus, but his heart was
heavy, and that reconciliation was a pretence, only for the
purpose of getting the men out that had been seized in the
[432]
Royal Palace. Then he started from Angarab towards Waklme.
But Dajazmach Walda Gabre'el while at Garagara, heard of
the fight of his brother with the Negus ; then in order to
confirm the peace with Ras Khaylu, he sent followers each
day and thereupon he started from Garagara and camped at
Tsanjena. And while there Qanasmach Sahelu came, the son
of Dajazmach Goshu, followed by a large force. And from
there he started and came down to Deldey to join Ras Khaylu,
and the latter came down and camped at Ganj. And he refused
to join Dajazmach Walda Gabre'el saying, " You make friends
with King of Kings Takla Giyorgis since I have made friends with
my Lord and unless you make peace we will not meet." Then he
(Ras Khaylu) sent out a herald to proclaim, " I am reconciled
with the King of Kings Takla Giyorgis, my friends will rejoice
and my enemies will grieve." At the same time they had great
rejoicings on account of the alliance. That now was like Petros
557 b who denied his Lord three times and repented, and so like him
Ras Khaylu repented. And he was given promotion in Gojam,
Damot, from Dengel Bar as far as Enbese a district of Ekit, by
Takla Giyorgis King of Kings. We will now return to the
beginning of the affair. Then he turned from the Abay and
camped at Reb and sent a runner to King of Kings Takla
Giyorgis saying, " Have mercy on me," and King of Kings Takla
Giyorgis replied "Yea, return to your province, and stay at
Aringo." But the other refused, and started out from Reb on
the Thursday towards Gondar. But the Negus left the same
day from Gondar and went towards Wagara with Ras Gabre
and camped at Waqn. And Dajazmach Walda ( Jabre'el camped
at Maryam Weha. Easter fell on the 6th Miyazya. On the
same day he released Dajazmach Khaylu. On the 7th Miyaxya
he started out of Maryam Weha and camped at Kosage. On
the 9th of that month he came to Gondar and camped at
Angarab. On the same day Abeto Gabra Abib, the son of
Dajazmach Nacho Chelqin was killed by a spear on the house
of the Abun, about an affair of a woman. And while he was
at Angarab he laid waste the land of Bajiua and Balasa, and
[433]
many of his retainers perished. On the 10th Miyazya he came
into the house of the Abun and the Echage and joined the
chiefs, and he said to them, " I have put another Negus on the
Throne." And they replied, " You shall not do that. We will
go and fetch the Negus," and he replied only, " Be it so."
Then they went off, Dajazmacb Adgah, Liqe Khaylu, Liqe Gabru
and Mamher (doctor) Baferu of Tsana not aware of the fact
that the King of Kings Takla Giyorgis was in the country of
Sawre. And when those chiefs returned they made Negus
Ba'eda Maryam King on the 12th of Genbot on the day of the
feast of St Michael the Archangel. And the Abun and the 558 a
Echage came to the centre of the Royal Castle 1 , and placed
the crown which was of fine gems on his head, and there was
dancing at Gondar and pedlars 2 , and dancing girls 3 . And the
same month Qanazmach Sahelu fell grievously sick and was
left at Gondar. Dajazmach Walda Gabre'el was created a
Ras and also Betwaddad. And in the month of Sane he started
out from Gondar and went on a raiding expedition towards
Wagara and camped at Tamame. And while he was there men
of Wagara came over to him with Balambaras Atsequ. Then
Atse Ba'eda Maryam departed and camped at Daqua, and the
same day King of Kings Takla Giyorgis started from Sawre
and camped at Quantata, Atse Ba'eda Maryam started out
from Daqua and camped at Bandi Gabsa; the same week
the retainers of Ras Gabre at Shawada and Mosabit had a fight
with the retainers of Walda Gabre'el. Ras Gabre prevailed
and after that the coming of Ras Khaylu from Gojam to Bega-
meder became known and his meeting with Wand Bawasan
Khaylu in the province of Agatsa, to give assistance to the
King of Kings Takla Giyorgis. And hearing that, he made a
secret plan to return to his province : and then he started and
camped at Lama. And at that time a servant of Dajazmach
Walda Sellase came to say, "Say nothing neither here nor there.
Amharic is the fort or stronghold of the Royal Residence.
3 h<n* from hm<5i (1) to peddle goods, (2) to cheat. Amharic. Guidi, loc. cit., 507.
3 ty& Amharic. Guidi, loc. cit., 253.
w. B. 55
[434]
I, however, have come to help you and I will show you my power
and the power of God." And then Dajazmach Walda Sellase
(went) from Tigre and camped at Aquina. Meanwhile Abeto
Walda Heywat, the brother of Ras Gabre came and attacked a
retainer of Dajazmach Walda Sellase : and on seeing that he
marched forth burning with rage, for that man was a chief
558 b powerful as a lion and savage as a leopard. As the Bible says,
" He had the indignation that is of righteousness," and he split
the darkness of the mountains (convents) with a multitude of
guns whose roar was heard like lightning bolts and thunder, and
they covered with smoke like a fog the monasteries, that are
called Hay and Tazan, Saganat and Batal, that had not been
destroyed since the days of the Negus Ishaq to the present time.
What was achieved by him was through his strong faith. As the
Bible says, "If you have faith as big as a grain of mustard seed,
then if you say to that mountain, ' move,' it will move" (Matt,
xvii. 20). And they found people chained in those convents, so
they set them free, and also concubines were found, and these
they sent to their respective countries. Then he got up and
camped at Meshha. The Negus Ba'eda Maryam also started
from Karar and camped at Shawada. After that when the
Negus Takla Giyorgis and Ras Gabre heard everything, they
started from Quantata. There was a reconciliation between the
chiefs and the retainers and Dajazmach Adegah. When they
started there was great sorrow in the Plain of Saquar.
We will now return to the beginning of the matter. From
Shawada the Negus started out and camped at Anchat Kab,
and came to the house of Ras Gabre and Dajazmach Walda
Sellase came with a few troops and joined the Negus and pre-
sented him with gifts. Yafu Mansha gave him what was fitting,
and was appointed Governor over the frontier of Angarab as
far as Matswa, and he spent the winter at Semen. Afterwards
our Negus Ba'eda Maryam marched to Baguzo and came to
Gondar, and there were changes made in the appointments.
And the same month of Sane, Ras Khaylu returned from Bega-
meder to his land of Gojam, and he came on to NazarSt, and
[435]
while at Nazaret Ras Khaylu died suddenly on the 30th of
Sane, the nourisher of the whole world. And the Negus hearing
of this wept with his army, and caused an effigy to be made
(to be borne) with banner and drums 1 . Ras Khaylu died a man 559 a
of modesty towards both great and small (to the great and the
Jowly) as the Bible says, "Blessed are the poor in spirit, for
theirs is the Kingdom of Heaven."
And after that Qanazmach Mara'ed succeeded to the office
of his father, and in the same month of Sane on the 27th, there
passed to her rest Princess Walatta Kedan, the daughter of
Atse lyasu, and she was buried at Makhdara Maryam, and after
that on the 25th of Hamle, Ras Walda Gabre'el started from
Gondar and came to Makhdara Maryam, and became reconciled
with his sister Wayzaro Yawareq Weha, and then started and
went to Masqanch ; the Negus however spent the rains at
Gondar, while Negus Takla Giyorgis did the same at Waldebba.
Princess Atsuga passed to her rest at Nagala on the 9th of
Nahase.
The 7288 year of the creation of the world (1795 A.D.) the
year being that of Johannes, Maskaram began on Thursday.
Epact of moon being 20, Matq'e was 10, Tentyon was 2,
and on Thursday of the year of Johannes, the 12th Maskaram,
Ras Walda Gabre'el started from Seqanch and came to
Garagara. Thence he departed and camped at Malay and
then heard of the advance of the men of Lasta and Amade
that are called Kualasi. Then he turned back and camped
at Felaqit and pitched his tents there. The Lasta men ad-
vanced with Gallas in company with them, and a battle took
place on the 8th of the month Teqemt on Saturday. In the
fight Ras Walda Gabre'el was beaten and victory declared
for the Lasta men and the Gallas. And Ras Walda Gabre'el
made his escape with great difficulty, with a handful of
*h% > or /hft. i old orthography for t\m, t cf. Praetorius, Beitraye zur athiop.
Grammatik, 35 ; Massaia, Lectiones Grammaticales etc., 254. In great state funerals an
effigy (7*flA) of the defunct was constructed and borne in procession. ( Vide I. Guidi, loc. cit.
171.)
[436]
troops, and all the men from Begameder were taken prisoner
by the men of Lasta and the Gallas. And then he descended
to land of Wechale, some were sold (as slaves) others were
killed, others were fettered, and others made good their
escape. And the Amade turned back to their country, but the
559 b Lasta men pursued him (Ras Walda Gabre'el) towards Cha-
chaho. He went to Maryam Weha and the Lasta men camped
at Agala. While the Lasta men were there, Ras Walda Gabre'el
retired towards Begameder on the road to Sabisa Bar. The
Lasta men, hearing of this movement of Ras Walda Gabre'el
started in pursuit and joined battle with him at Tsanfa Gumara.
Then Ras Walda Gabre'el withdrew and came to Quaratsa,
his brother having gone to Begameder. The monks of the
plain of Quaratsa effected a reconciliation between Ras Walda
Gabre'el and Wand Bawasan Khaylu, and Ras Walda Gabre'el
came to Makhdara Maryam and stayed there. Then Wand
Bawasan Khaylu left Makhdara Maryam for Gondar, and camped
at Reb. After this he tyrannically put Dajazmach Khaylu in
chains and sent him to Emkina with a strong force, since he
coveted his goods and his province. That oppression was like
the persecution of Nabute (Naboth) whom the Queen perse-
cuted about his vineyard (1 Kings xxi. 14). The story is that he
went to Guzohu and came on to Gondar. But after his arrival
Negus Takla Giyorgis came to Wand Bawasan Khaylu. Before,
when he was atDara, he (the latter) had sent Gerazmach Adiyamo
to Waldebba to fetch away the Negus Takla Giyorgis, but the
Negus had refused and said, " If I come back, shall I be an
image and a puppet ? " and the messengers returned. And
Wand Bawasan Khaylu took the oath (swore) to them saying,
"Whoever he appoints, let him hold office, and whoever he
dismisseth, let him be dismissed. I however by permission of
the Negus will go away."
After that the King of Kings (Takla Giyorgis) came away from
Waldebba with Ras Gabre and came to Gondar. On the 19th of
the month of Ter, Dajazmach Khaylu built a church in the land
of Askuma by leave of the Negus and brought a Tabot of the
[437]
Holy Trinity and a Tabot of the Testament of Mercy on the 7th 560 a
of Khedar; he gave the name of Tsereh Tseyon (Sion) to that
monastery. (To return.) And the Negus and Ras Gabre fore-
gathered with Wand Bawasan Khaylu and the Negus Takla
Giyorgis gave a banquet and regaled them. And after that there
were appointments made and dismissals. We do not know what
appointments were made, because not a single appointment was
permanent ; he (Wand Bawasan Khaylu) did make permanent
one official, but that one was without permission of the Negus,
and he foreswore his oath of allegiance to the Negus, it being his
habit to lie. And then Tarbenos Khaylu came from Gondar with
treacherous intent. At that time advice was given to the Negus
as to going together to the healing (medicinal) waters they call
Labat 1 . And after that they practised a fraud on him, saying,
"A runner has come to say that Ras Walda Gabre'el has gone
away in great haste towards Begameder." The Negus however
knew that it was a falsehood, and he remained at Gondar, and
Wand Bawasan came to Makhdara Maryam with Tarbenos
Khaylu, and joined Ras Walda Gabre'el, on what business we do
not know. Then he started out and came to Masqanch, and while
there Ras Walda Gabre'el and Dajazmach Mare'ed came to an
agreement (an alliance) and Balambaras Aserat went off to bring
Dajazmach Mare'ed and then, first Balambaras Aserat came
with Abeto Walda Takle, Dajazmach Khaylu's son, and a large
force, afterwards Dajazmach Mare'ed followed by forced
marches him to Begameder and Ras Walda Gabre'el came to
Makhdara Maryam, breaking his oath, saying, " Better fall into
the hands of the Almighty than fall into the hands of my
sister's son." And he passed on towards Este and joined
Dajazmach Mare'ed and there was a commotion at Masqanch.
And hearing of their coming, Wand Bawasan fled towards
'Ebnat, but the others came to Kemar Dangaya and camped
there. Wand Bawasan Khaylu camped at Libo ; then he sent
over to Negus Takla Giyorgis to say, " Come and help me," and
1 Labat (Ani*) means, in Tigrine, hot, hot water; several places were given this name
from hot springs in the locality.
[438]
he replied, "Yes," and the Negus started out from Gondar, and
he joined Walda Bawasan Khaylu at Zena Maryam ; and when
he joined he said, " We will stay behind, but you go and burn
down the villages of our enemies so as to disperse the men
of Gojam." And he (Wand Bawasan Khaylu) rose and said,
" Agreed " with the voice of a deceiver ; it has been related
above how he had deceived him (the king) three times before,
" for the Israelite forgets not his revenge." Then the King of
Kings rose and camped at Geran, and nearing there he made a
forced march with a few soldiers towards Wagara. The other
soldiers however returned to Wand Bawasan Khaylu, while the
Negus went on to Waldebba. Then Wand Bawasau Khaylu
rose from his camp and halted at 'Ebnai Easter fell on
the 25th of Miyazya. Genbot began on Saturday. On the oth
Genbot, Ras Walda Gabre'el started from Kemer Dangaya and
Dajazmach Mare'ed to go towards Gondar and camped at Ena-
tena. The son of Wand Bawasan followed them and on the
6th Genbot they fought a battle, and the power of Dajazmach
Mare'ed prevailed, Dajazmach Khaylu was killed, the son
of Tarbenos and Dajazmach Khaylu were taken prisoner, as well
as Balambaras Walda Takle, Fitawrari Aydan, and were put in
chains. Of those that remained we do not know their names
but many men perished. Then Dajazmach Mare'ed sent for
Dajazmach Khaylu to be brought from Emkina, where he was
chained, and thereupon released him on the 13th of Genbot.
His counsel, it seemed to me, was that of Wand Bawasan on
account of his persecution of Dajazmach Khaylu. When he
was released he prayed saying, " Thou has delivered my soul "
(Ps. Ivi. 13) and again, " My tongue shall declare thy justice all
the day long (Ps. xxxv. 28) when they (the Lasta men) were put
56i a to shame and punished that devise my hurt " (Ps. xxxv. 1, Ixx.
2). After this he went to his village. We will now return to
the previous matter. On the 1 7th of that month, Balambaras
Aserat was put in fetters and on the 18th Dajazmach Mare'ed
got out from his camp and went towards Gondar ; Ras Walda
Gabre'el stayed behind at Begameder. On the 25th Genbot, it
[439]
rained dust (ashes) such as had not been heard or seen in the
land of Etyopiya, and as for other countries we do not know if it
rains so, or if it rains not, only it was found in the Fakkare lyasus l
(Prophecy of Jesus) words (which foretell) " Thirty angels cast
ashes (dust) down with their wings." To continue. Dajazmach
Mare'ed came to Gondar and camped at Abora, and he
sent over to the Negus Takla Giyorgis, " Now ! come to your
house and sit on your throne." And his followers said, "We will
not go on unless you take the oath, and the men of your house
take the oath, for there are men who dislike his ruling," and he
replied, " Agreed." And the Abun came to the house with the
retainers of his father, and the governors that were with him,
and all of them took the oath together. And at the same time,
a herald made proclamation, " Anyone who will not accept our
Negus shall have his house plundered and his goods confis-
cated." And then on the 14th of Sane Dajazmach Mare'ed
started from Gondar and camped at Magach to receive the
Negus Takla Giyorgis and waited while he deliberated how
he should arrange the reception of the Negus, some said,
"According to the plan of Ras Gabre and Liqe with prayer" and
others said, "According to the plan of the Gojamese," but we
know not what this was, God alone knows. And on the 14th of
that month he returned taking Abeto Gabra Madakhan, who was
called Solomon; son of Atse Takla Haymanot Makual Gem
came, and the Abun and Echage and the chiefs arrived and
elected him Negus. And there was great grief at the abandon- 56i b
ment (deposing) of Negus Takla Giyorgis.
After this Dajazmach Mare'ed was created a Ras and
Betwaddad, and on the 20th of Sane appointments and dis-
missals took place, but the names of the officials we do not
know, as for each office they appointed three or four each day.
Then Ras Mare'ed went to Gojam on the road to Begameder,
and Dajazmach Aklog remained at Gondar, to protect Negus
Solomon and the Negus spent the rains at Gondar and in that
month Hamle, Dajazmach Khaylu came to Quaratsa as that
was his village. Nahase began on Friday and on the 7th of
1 Vide Appendix : Fakkare lyasus.
[440]
Nahase he started from Quaratsa to be blessed by the monks
that were at the island of Narga and Daga. Some said, " Fly
from the Ras Walda Gabre'el." And then they were put with
two sailors Abba Gabra Le'ul and a child on board a
tanqua (bamboo boat) and when they were out on the lake,
one sailor got sick, and a strong wind arose which made the
sea rough, and at that moment the tanqua was upset and Abba
Gabra Le'ul of Waldebba was drowned. Thereupon Dajazmach
Khaylu got on to the tanqua with them, but by the wonderful
power of God when they were upset he clung on to its keel
for two days and a night, naked, while the waves of the lake
dashed over him, as the prophet says, " All thy rivers (floods)
compassed me about, thy billows passed over me " (Jonah ii. 3).
He took Abba Gabra Le'ul after he was dead and bound
him on to a tanqua and after three days by the force of the
wind he came to the shore of an island of Tsana (lake) ; and
the monks his friends received him. And Abba Gabra Le'ul
was buried on that spot, but Dajazmach Khaylu resembled
Jonah the prophet who came out of the belly of a whale after
three days, praise be to God who showed His power to His
servant Dajazmach Khaylu. Amen.
562 a In the 7289 year of the creation of the world (1796 A.D.).
The year being that of Matewos Maskaram began on Friday,
the Epact of the moon 1, the Matq'e 29 and the Tentyon
was 3. We have been brought to this hour by his mercy for
ever and ever. Amen.
And when King of Kings Solomon was at Gondar, locusts
came and destroyed many districts. Has Mare'ed started
from Zawa, came to Machakel and put Dajazmach Zawede in
chains and in that month Ras Walda Gabre'el put his brother
Abagaz Khaylu in chains, on the 18th of Maskaram, sending
to him spearmen while he was in his house and fetching him
to Garagara, and then on the 12th of Teqemt Ras Walda
Gabre'el released his brother Abagaz Khaylu hearing that the
Lasta men were advancing to attack him, putting him in
chains, so that he might not be killed And on the following
[44i]
day the Lasta men came, with a few spearmen, and he went
with the spies to see them. Then they killed a rifleman in the
midst of a number of men and the retainers of Ras Walda
Gabre'el fled and came to his camp. On this Ras Walda
Gabre'el took to flight towards Nafiis Mawcha and camped
there. Is not the work of God who worketh wonders in the
earth visible in this? When Ras Walda Gabre'el released
Abagaz Khaylu that he might not be killed, God avenged
Abagaz Khaylu. As the Book says, the judgement of God is
otherwise than the judgement of man. And in that month,
the Agaw came with Walda Ab and killed Gabre Haywat,
a retainer of Ras Mare'ed. We will now go back to the
previous matter. And while King of Kings Solomon was at
Gondar, Dajazmach Tshaya Leda came and camped at Ayra,
and the Negus came out from his tents and went to Ayra, and
had an interview with him, but the reason of the meeting
we do not know. The King of Kings Solomon turned and
came to his tents. Khedar began on the Tuesday. On the
14th of that month Ras Gabre started from Semen and went 562 b
towards Aksum to join Dajazmach Walda Sellase and the two
of them met on the feast of Tseyon (Zion) and there was great
rejoicing, and Dajazmach Walda Sellase gave Ras Gabre many
articles, and he took his leave and returned to his country.
Takhsas began on Thursday, while Ras Mare'ed was at Dab-
gasha, to build a church; Ras Walda Gabre'el sent over to
him, "We will meet on the bank of the Abay, for there is
a matter that I must consult you about." So on the 27th of
Takhsas Ras Mare'ed went out of his camp and Ras Walda
Gabre'el started and went off and they two met on the
bank of the Abay. Ter began on Saturday. And they took
Balambaras Aserat who had been brutally put in chains. First
he had tyrannically chained him and then afterwards saying,
" I will release you," he had chained him again. That Balam-
baras Aserat was like Samson who was fettered with brutal
duress. And after that he went to. Garagara and camped
at Chat Weha, and tarried a short while. And his retainers
w. B. 56
L 44*]
had a fight with the Lasta men and many men were captured.
Yakatit began on Tuesday. Ras Mare'ed started on a scheme
of raiding to attack the Agaw and Ras Walda Gabre'el started
from Chat Weha to attack the Lasta men, and camped at
Qachen Amba; Blattengeta Kalu came and while he was there
spies came to him, and told him, " Ras Aligaz has arrived with a
large army," whereupon he consulted with the men of his
household and Blattengeta (Kalu) rose from there and camped
at Chabar Tsay. Then Ras Aligaz advanced and camped at
Dagamu and pitched his tents. Magabit began on Wednesday ;
Ras Gabre'el took to flight towards Yemreha and came to
563 a Maqet travelling by night and day in haste. And from Maqet
he departed and camped at Agrit and from Agrit he departed
and camped at Zugara. And while there he heard of the
approach of Ras Aligaz through a spy and Avent off by
night and reached Nafes Mawcha. Ras Aligaz pursued him
as far as Ayna, and laid waste Ayna and from there he
went and reached Garagara and from Garagara he went and
camped at Mawqarya. And departing from Mawqarya he
camped at Abrajet. And Walda Gabre'el was at Nafas
Mawcha the 28th of the month of Magabit. Then Ras Aligaz
attacked Ras Walda Gabre'el, and the latter beat a retreat
victory remaining with Ras Aligaz. And that day he released
Wand Bawasan Khaylu and marched to the province of
Lasta, and chained Blattengeta Kalu, breaking his oath.
Ras Walda Gabre'el proceeded towards Semada and set free
without his leave Blattengeta Aserat, saying, " He will be a
help to me," and from Semada he rose and marched to Muja,
hearing of the approach of Amade whose name was Yemam.
And they met at Nafas Mawcha and both of them camped
at Saloch while Ras Aligaz was at Zenjero cliff. Easter fell
on the 10th Miyazya 1 . While there he heard of the approach
of Amade, so he left and camped at Yetba. On the 18th of
Miyazya a great battle was fought, such as had never been
heard or seen. And victory lay with Amade and Ras Aligaz
1 =10th April 1797 A.D.
[443]
fled towards Este and came to Makhdara Maryam, and took
refuge there with many of his troops; of the remainder
Dajazmach Gugsa and Qanazmach Gafi with their troops fled
in the direction of Semen on the road to Amad Bar. At that
time there was great straits at Makhdara Maryam from the
terror of Amade the (Muhammedan) preacher 1 , but our Lady
Maryam, as she had delivered it before from the hand of the
Kalifa destroying her house, so she preserved the Makhdar
(convent) from the hand of the Muslim; and he was driven back 563 b
to his land by the power of Christ our Lord, and the powerful
aid of our Lady Maryam Mother of God. And after that Ras
Walda Gabre'el came to Makhdara Maryam, while they were
seeking for him in order to destroy Makhdara Maryam a thing
that had not occurred since the (days of) Negusa Nagast Sartsa
Dengel to this day. And he reached Makhdara Maryam on
the 24th of the month of Miyazya on Sunday. He said to the
priests, "Fetch out Ras Aligaz my enemy, that I may put him in
chains," and the monks of Makhdara Maryam answered, " There
has been no man chained in our land since King of Kings
Sartsa Dengel to this day ; wilt thou break through the
(customs) decrees of our fathers and our Kings and violate
what the Bible speaks of, 'Violate not the decrees of your
fathers.' " But he refused for his heart was hard and he was an
obdurate infidel. And that moment the priests swore an oath
before the image of our Lady Maryam, but he was inflamed
with a great rage and he cast into irons Ras Aligaz and Garaz-
mach Gubaze against the will of the priests ; the priests be-
wailed as did the men of Begameder who had taken sanctuary
there to see such desecration in that monastery. As Ermeyas
( Jeremias) says, " Let us not see the desecration of Jerusalem."
Then they wept as Ezra wept over the destruction of Jeru-
salem, and as the Gospel says, " He looked upon the city and
wept" (Lukexix. 41). And while he was going to fight with his
brother Balambaras Aserat, he left the guards at the door to sur-
from fynAi (taneballa) i.e. to cry S-N)| -J ( = prophet of God) to pray,
preach, etc. Dillmann, Lexifcon, 562.
[444]
round those who were in Makhdara Maryam that he might break
into it, as was said by David, " They encompassed me about like
honey bees" (Ps. cxviii. 12), or as Sanacherem said, "Walk
about Zion and go round about her, tell her towers; set
your heart in her strength, and divide the burden of her 1 ."
And then he departed and camped at Tsenjana. Genbot
564 a began on Sunday. From Tsenjana he departed and camped
at Marabet, and while there the Gallas came to a consulta-
tion and entered into a covenant as the Bible says, "They
have consulted together against thee and they have shown
to thee they have united and confederated, the tabernacles
of the Idomeyas and the Ishmaelaweya (Edomites and Ish-
maelites, Ps. Ixxxiii. 5, 6) Mo'ab and the Agaraweya (Haga-
renes, ibid.) Gebal and Amon and Amalig (Gebal and Hammon,
ibid.), and Amaleq and Ilofelli with the men of Tiros" (Philistines
and the inhabitants of Tyre, ibid.). And it is said in another
part, " Counsel good for all who do good " that he might make
war on Ras Walda Gabre'el and might make common cause
with Abigaz (and) Aserat, as the prophet says, "And Assur also
is joined with them" (Ps. Ixxxiii. 8). The cause of making war
was, because Ras Aligaz had been chained by the hand of Ras
Walda Gabre'el. And he sent two warriors over to him, to
fetch Balambaras Aserat, just as Kaleb and lyasu were sent
(Numbers xiii.). And Balambaras Aserat came being pre-
pared for battle and while the other did not advance the
battle began with Ras Walda Gabre'eTs Gallas who were in
his house. Then Balambaras Aserat arrived and a fight took
place and he got the best of it, and Walda Gabre'el retreated
for it was his habit to retreat. And all this that took place
was what the words of the Bible describe and men of the
house fought with men and as David said, "He who has
nourished with my Lord has raised his heel against me " (Ps.
xli. 9). And to us it seems this might be likened to the dese-
cration of Makhdara Maryam, and the mourning of the monks
1 Ps. xlviii. 12, 13. This is the Greek version, 6i<r6t ras KapSias vpS>v tis rt)v
Kai KaTadit\Kr6f ras ftdptis avrrjs. The Abyssiuians referred this Psalm to Hezekiah.
I 445]
that was heard by God, in the words of the Bible saying,
" The voice was heard in Rama of weeping and lamentation and
Availing for Rachel was weeping for her children " (Jer. xxxi. 15),
and elsewhere it says, "Because of the prayer of the just man
thou shalt prevail," and as he heard the prayer of Isaiyas so
he hearkened to the monks of Makhdara Mary am on the 14th
day and after that the monks of Makhdara Maryam released 564 b
Ras Aligaz having heard of the retreat of Ras Walda Gabre'el:
and Balambaras Aserat sent over to him to say, " Oh my Lord
Ras Aligaz, be not afraid on account of your being chained, for
I am going to send you back to your own country in peace,"
and Ras Aligaz replied, " It is well," and Balambaras Aserat
came over and joined Ras Aligaz and made a firm covenant of
alliance with him by oath and anathema. On the 19th of
Genbot they issued forth from Makhdara Maryam, Balambaras
Aserat and Ras Aligaz. Then Ras Aligaz resembled Zerub-
babel who brought out Israel by the permission of Daryos
(Cyrus ?) (Ezra ii. 2) bringing forth the Gallas by permission of
Aserat. Then they halted at Tsenjana and afterwards departed
and camped at Gaza and met Princess Yawarq Weha There
they halted. Then they departed and camped at Afar Gaman,
where they sent out a herald to proclaim, "Balambaras Aserat
who is of the race of the Galla shall not remain in Begameder
but shall follow Ras Aligaz," and Ras Aligaz went to his province
Yaju and Balambaras Aserat was left behind. And this is as
we relate it, for those were the days not of the kings but of the
servants (the supremacy of servants, not of rulers). As the
Book says, "Gold shall be despised, and silver held in esteem 1 ."
On account of this we have narrated what we saw and heard.
The King of Kings having espoused a woman, daughter of his
brother, Ras Ali, by name Princess Altash who had lived before
in concubinage with the King of Kings Takla Giyorgis, re-
sembled Oreyo (Uriah) who was illtreated through his wife
(2 Sam. xii.), Oh, my Lord Takla Giyorgis, how much were
1 Quotation from the Fakkare lyasus, the " Revelation of Jesus." MSS. d'Abbadie, Bib.
Nat. Paris. Vide Appendix.
[446]
you illtreated through your wife, but your judgment was just;
only God has not so far delivered you.
We will now return to the beginning of the matter. And
he started from Afar Gainafi and camped at Adis Amba, and
made appointments and decrees without the Negus or the chiefs
on the 29th Genbot. Sane began on Tuesday. (To return.)
565 a While he was there the G alias advanced that had before fled
towards Semen, Dajazmach Gugsa, Qaiia/mach Gafi with their
brothers, and joined Balambaras Aserat, and he took leave of
them in peace, in their province Yaju on the road to Lasta.
That month Ras Mare'ed returned from Agaw to Gojam, and
Dajazmach Aklog remained in Damot, and was created Dajaz-
mach of Damot, and Liqe Batsalotu was cast into chains.
Hainle began on Thursday, and on the 10th Hamle Balambaras
Aserat started hurriedly from Seqanch in the direction of
Gondar, to attack our Negus Solomon with the Fanja troops
and approached Tsada; but the Negus took to flight in the
direction of Dengel Bar to seek assistance. Ras Mare'ed and
Balambaras Aserat then pursued him as far as Dambaya, and
he turned back towards Gondar. That Aserat was like Ras
Zasellase of the Gurage 1 that oppressed the Kings Atse Za
Dengel and Atse Ya'eqob, so he surrounded Gondar. And he
knocked down the walls of the house and burnt the property
of the Negus Takla Giyorgis and only did not enter (break
through) owing to want of strength, and the defence of the
King's retainers. As the Bible says, " I will make powerless
the bows of the mighty, and I will gird the weak ones with
strength 2 ." And again he put Negus Solomon to flight, and
sacked Gondar. In that month Dajazmach Aklog died and
Ardu Yaba Barya, by the hands of the Agaw, while they were
at Bura. Nahase began, and on 14th Abeto Jonas, son of
Abeto Latsun, son of Atse Fasil ruled and there were appoint-
1 Gurage., a tribe of Gallas, S.W. of Shoa, referring to early wars of the 16th century
between the Abyssinians and Gallas.
3 " The bows of the mighty men are broken, and they that stumbled are girded with
strength " (1 Sam. ii. 4).
ments and dismissals (of the officers). Who were appointed
we know not, for we were not in the habitations. Dajaz-
maoh Aserat returned to Begameder, and at that time there was
a famine, and more men perished than could be numbered. At
that time he came to Masqanch, and while at Masqanch he sent 565 h
a runner to Dajazmach Khaylu to say, "Do not remain at
Makhdara Maryam with a lot of men, but stay by yourself, and
send me your daughter and your horse." Dajazmach Khaylu
replied, " Agreed." That however was a trick, for he hurried
towards Afarawanat, on the 3rd of Parguemen (Intercalary
month) and pitched camp there. His retainers and his father-
in-law came, and attacked Gerazmach Wand Yera'ad violently
while he was at Dara, and victory declared for Dajazmach
Khaylu ; and Dajazmach Aserat hearing news of the battle,
rose from Saqanch and came to Afarawanat, but Dajazmach
Khaylu crossed the river Abay and camped at Ganj, to seek
the aid of Ras Mardha; and Ras Mare'ed sent over to Dajazmach
Khaylu to say "Come, we will consult together as to what we
shall do." So Dajazmach Khaylu started and came to Gojam.
Teqemt began on Monday. Ras Mare'ed and Dajazmach Khaylu
sent over to King of Kings Takla Giyorgis, while he was at
Waldebba, to say, "Come to your palace, and we will serve
you, for without thee the whole world perished by famine
(hunger) and spears." Dajazmach Walda Sellase sent the same
message and Ras Gabre joined and said, " Negusa Nagast of
all the world if that declaration pleases." " Agreed." As the
Bible says, " Give us a king who shall rule over us." But the
men of Etyopiya cried, " Let Takla Giyorgis be King to rule
over us, and save us from famine and turmoil." All were
satisfied with this arrangement. We will now return to the
beginning of the affair. On the 30th of Teqemt, Mafu son of
the Ytege Esther died. Khedar began on the Wednesday. On
the loth of Khedar Ras Mare'ed joined Kualasi. Dajazmach
Sahela was expelled from his province Amhara and came to
Begameder and he was attacked by the men of Muj and seized ;
on the 19th Khedar the Ytege (Queen Consort) Esther died 566 a
who had been Queen for three months. There was great
[448]
mourning in the tabernacles, the Abun and Ytege issued
forth ; and she was buried at Quesquam in the royal tomb of
Mentwab ; and there was a commotion at Gondar and Dam-
baya caused by the only son, for there was not a king or a
queen to deliver us. Takhsas began on Friday and on it Ras
Gabre descended to Waldebba to fetch out King of Kings
Takla Giyorgis, and when he joined him he said to the Negus,
" Come and enter your palace," but that proposal was a trick,
and the Negus replied, " Yes, come over to me and bring me
to my habitation, but Ras Gabre refused and the Negus de-
clined also, but the object (pretext) of their cajolery we
know not. As the Book says, " Tie up a boat in the sea and
a beast in the grass " just that was in the mind of the Negus.
We will now go back to the commencement of the affair.
Ras Gabre was torn between the two questions, " If I go back
to my tents I shall be afraid of the Negus, and if I remain
Dajazmach Walda Sellase will attack me." And he made
the Negus swear that (called the Negus to witness) he would
not seek revenge and Ras Gabre gave the Negus his brother
Walda Heywst to fetch him to his tents, then left him and
went to the country of Bera. But the Negus came out quietly
and camped, and going a day's march l halted at Angarab ; and
that day the Abun Atse Jonas came to the palace and took
refuge, and on the 29th Takhsas on the day of the Feast of our
Lord Jesus, he came to his dwelling. On the 30th Takhsas,
a herald went out to proclaim these words, "Come, the (Feast
of the) Nativity has come," and men of the city, pedlars and
566 b singing girls of Islam and Gondar issued forth to his reception,
dancing, and all the priests made festival with canticles and
psalms. And there were great rejoicings, but for the habita-
tions searching of heart and joy that troubles had passed away
and they had found cause to rejoice. On that day when he
came to Qob'astel, he appointed Aqabe Ha'at Kabte Bo'ata an
Alaqa, and the other Kabte Ledata, an Alaqa. Ter began on
the Sunday, and in that month Dajazmach Aserat came bearing
a stone (i.e. carrying a stone on his shoulder, a token of giving
.' "hn "Ml" Amharic = Ge'ez T^iHi ride Guidi, lor. cit. 769 (1) road, (2) day's march.
[449]
his submission). And he took the oath to Takla Giyorgis and
the King took an oath to him, and he made many appointments
among the Dajazmachs of Begameder, and went away in peace.
King of Kings Takla Giyorgis sent a messenger, Khaylu,
over to Ras Mare'ed, "Make peace for us, I too will give him
what he likes, and let him dwell with me, there is no man
among the great ones of those who dwelt before with me,
except him," and Ras Mare'ed replied, " Agreed," and he took
the oath to his Lord to serve the Negus King of Kings Takla
Giyorgis. Then lie sent Dajazmach Khaylu for King of Kings
Solomon, the son of Atse Takla Haymaiiot, after he had been
expelled for eight months by the hand of Dajazmach Aserat.
That man was like Zaso of Gurage. Qafiazmach Kabte of
Fanja came who had lived in the exile with King of Kings
Solomon, sending to Azaj Sahelu to return to Andasa, and
King of Kings Solomon came to Baguzo. (Yakatit began on
Tuesday.) He arrived at Gondar on the 3rd Yakatit, and
the chiefs and retainers of the Negus came out to receive him,
according as Negus King of Kings Takla Giyorgis had ordered.
He received him in the centre of the Royal Castle, with a
banquet of food and drink, and seated him King of Kings
Solomon on the throne beside himself, and there were great
rejoicings ; that month on the llth, the Negus had a reception 1 ,
and the Abun and Echage came, and the Negus took an oath
with Ras Mare'ed. And at the same time the Negus came forth 567 a
from Adababay with the Abun and Echage and ordered the
herald to proclaim " Let Debra Metmaq be sanctuary like the
house of the Abun and the Echage, like Makhdara Maryam
and Qurada," and he brought the Tabot to where it had been
placed before, and men of Makhdara Maryam came bringing
their sacred utensils with the Tabot which the King of Kings
Takla Giyorgis had deposited, from where it had been for
eleven years ; the Negus receiving it with joy and high festival.
He gave to Makhdara Maryam the land of Gura Amba to be
the property of the priests and Dajazmach Khaylu, and made
1 Mt-Ti Amharic, the reception hall for h4 1 Ge'ez ><; i to pass the night, to inhabit,
w. B. 57
[450]
a grant of glebe 1 , so that they might take the tithes. We will
now go back to the beginning of the account. He provided
Debra Metmaq with tents and instituted the priests and the
guardians and started building the church. While at this,
the retainers of Dajazmach Walda Sellase came, bearing the
vessels of gold and silver and carpets of woven work, and
canopies of silk and silver (worked cushions) and the Negus
received donations and presented appointments of Ras and
Betwaddad. And he ordered them to speak to the herald, and
the herald to inform Ras Walda Sellase. No one of the Com-
manders of this world was ever like him, either in power or in
modesty, he deposed no king, he made no king, he revered the
commandments of God, and as our Lord says by the mouth of
David, " Lift not thine hand against my anointed, or illtreat my
prophets." And he did no evil to this day. We will now return
to the beginning of the story. Magabit began on Thursday.
The retainers of Aserat arrived being sent over to the King of
Kings Takla Giyorgis to say, " I take my leave, I am going on
a raiding expedition to Gojam, to make war on Ras Mare'ed."
567 b But the Negus refused and replied, "Mare'ed is at my
orders. For what reason do you make war, return to your
province." Saying this, he sent the servants of Liqe Kherut
and the retainers of both the Abun and the Echage. But
Daja/mach Aserat refused, for treachery was a habit of his
and Liqe Kherut returned, and reported the matter to the
Negus. On the 22nd of Magabit, the daughter of Ras Gabre
returned. She had been concubine of the Negus, and the men
of the city and the retainers of the Negus gave her a reception
when she came to the hall of the palace, and the following day
he decorated the retainers of Gabre and bid them farewell.
Miyazya began on Saturday. On the 2nd Miya'/ya was kept
Easter and that month he created Gabre Amlak a Bfilambaras,
a retainer of Ras Walda Sellase, and bid him farewell. And
Aserat returned to the alliance of Ras Mare'ed. Genbot began
on Monday ; the men of Azazo had a quarrel with the Echage
AmhariV from !<(. (1) to cut round, (2) to portion off.
[45i]
Walda lyasus ; and on the 10th Genbot, Echage Walda lyasus
was deposed and the Negus sent to consult the men of Debra
Libanos about bringing the Abba Walda Yona from Amhara
on to Tadbaba Maryain 1 . Sane began on Wednesday, and the
King of Kings Takla Giyorgis was not accessible, he was living
in mourning and penitence. The cause of his grief we know
not. This month retainers of Ras Mare'ed came and Dajaz-
mach Aserat and Qis Atse Gabru, offering peace, and the Negus
received them in the centre of the palace and then declared
to them all the proposals of peace that had passed. They
said, "Agreed," and he decorated them. Then the daughter
of Daja/mach Tsahay Leda came in order to become the wife
of the Negus' son lyo'as, that she might grow up with him,
but they were designers of evil. And the Negus added for
Dajazmach Tsahay Leda, the office of Bajrond of the Reception
Hall. Hamle began on Friday. On the 3rd Hamle on Sunday 568 a
they appointed the Echage Walda Yona; and the Negus
followed him as far as his gates, and then returned to his house ;
that month Mardu Zaquala disappeared by night in the direction
of Balasa. The Negus sent a herald to command his pursuit
and the retainers of the Negus did so ; they made friends with-
out the consent of the Negus> who was enraged and put them
in chains. N abase began on Sunday, and on the 8th de-
positions on oath were taken at Gondar on the matter of the
wrecking of Dambaya. And he who had plundered was (the
culprit was) Wahedu, by consent of his brother Aserat. On
this account there was great concern, and that grief was like
that of the Nanawe (Nineveh) of the prophet Yonah (Jonah),
"Until the 3rd day Nanawe ye will be overthrown " (Jonah iii. 4).
And when the Nanawe men heard that they grieved with a
great grief and the anger of the Lord was averted, so the men
of Gondar grieved. And they took an oath at Adababay,
and the judges and the Abun and the Echage on the 10th of
Nahase on the (feast of the) Assumption of the Lady Maryam,
they slaughtered no bullock and no sheep, or any similar thing,
1 The name of a famous monastery in Shoa.
[452]
except what is eaten on a great fast day. And on the llth
Nahase, the son of Dajazmach Khaylu's sister, fought Dajaz-
mach Aserat, and a great victory lay with Dajazmach Khaylu ;
Dajazmach Aserat fled. And when the men of Gondar got the
news they rejoiced heartily, as the Bible says, " Blessed is the
man who sees the fall of his enemy. Since I will tell the
teacher my lips shall be joyful when I proclaim thee aloud.
Thou hast delivered my soul, and again my tongue shall declare
thy justice all the day long (Ps. xxxv. 28) when they shall
blush for shame and misery that devise evil against me." We
will now return to the beginning of the story. On the 12th
Nahase, on Friday, he took the property that was looted at
568 b Dambaya and camped at Menzero. And the King of Kings
Takla Giyorgis sent to say, " I have not given it to you, why
have you looted Dambaya, send back all the booty to Dambaya,
and return to your province of your government. And if you
refuse, go to your brother." And hearing this order, he refused
(to go) and cursed the Negus. Then he rose and camped at
Tsada, and let loose the troops as far as Angarab, and they
massacred the men of the city. On the 28th of Nahase, on
Saturday, the Qolanians came to the assistance of the Negus,
and he gave appointments to Lahoy of Gaba, Ledat of Arma-
chuho, Andarsa of Maraba, Abeto Khaylu, Abeto Walda Sellase,
Abeto Lawte son of Akfde and Abeto Gabra Kedan, and others
whose names we know not. They came to the royal palace
and camped at Ashawa, that they might protect the Negus,
and King of Kings Takla Giyorgis hearing of this summoned
the Abun and the Echage to the royal residence that they
might have a council ; so they came, and the King of Kings
Takla Giyorgis said to the Abun and the Echage, " What is the
use of this business ? " and they replied to the King, " Send out
a herald and proclaim that, and we will issue an excommunica-
tion"; and the Abun and Echage went their way. And the
herald gave forth these words, " Whoever follows Wahedu will
have his house demolished and his goods confiscated." And
on the 1st of Paguemen, he (Wahedu) went to prepare for
[453]
battle, and let loose the soldiery in Qaha and many men of
Islam and pedlars were killed, as well as of the King's retainers :
that day Aslafe Gedi died, and the king mourned, for he too
had formerly been in exile. He returned and camped at
Samona Bar, burning down the city of the Negus, just as his
brother Ras Aserat had burnt the Gates of the Negus, just so
he burnt his city. And on the 3rd Paguemen he rose and
camped at Atenaqer to fetch out the Atse Yonas from the
house of the Abun. But the Negus getting wind of this
brought Atse Yonas with his brother Goshu and made them
dwell with him in friendship, and that villain was put to shame.
Maskaram began on a Sunday. The Epact of the moon 569 a
was 23, the Matq'e was 7, the Tentyon 5. (1798.) That day
the retainers of the Negus had a fight and the Negus pre-
vailed. The same day Liqa Masamer Kenfu of Debra Berhan
met his death, a teacher of the Scriptures and the pure gospel
such as these times have not seen the like. On the 3rd
Maskaram he started from Atenaqer and camped at Nach
Debba ; that villain resembled Adam, God gave him the whole
land of Paradise and seven gifts except one, the power of God 1 .
But Adam sought the power of God and let slip everything
what was within his grasp, and his curse passed on to his
posterity even to our day. King of Kings Takla Giyorgis gave
seven offices to Wahedu, and brought him up from his child-
hood, but from what he gave him he reserved his kingdom, so he
did not obtain the kingdom, just as Adam did not obtain the
kingdom of God, but that was his own fault. We will return
to the beginning of the story. And he stayed eight days and
then he started and went to Dambaya and halted six days
there, and returned from Dambaya on the 16th of Maskaram,
on a Tuesday, and camped at Samona. And retainers of La'eka
Maryam of Walj were captured, while they were coming into
the tents as they were living with Wahedu ; they came before
the Negus and he examined the messengers saying, " Why did
you go over to that villain ? " and they answered the Negus,
1 Lit. Kingdom of God, by aiming at omniscience through the tree of knowledge.
[454]
" When our lord sent us we went to fetch him that he might
attack thee, oh Negus." And the Negus ordered them to be
kept that they might be flogged and he put in chains La'eka
Maryam; on the 17th Maskaram on the Feast of the Cross he
569 b spent the time in camp. And on the 1 8th Wednesday he came
and prepared for battle and he set fire to the Negus' city in
four cornel's, but the Negus restrained himself, the retainers of
the Negus however made ready to fight, though against his
wish. So they fought and on the evening of Thursday he
crushed Atse Yonas and his brother Abeto Goshu, son of Atse
Solomon, but he did not remember it against them for he had a
tender heart ; and many men were killed. He returned to his
camp. On the 19th Thursday, he (Wahedu) came prepared
for battle, and they fought and he halted at Kayla Meda! And
he sent to the tent of the Abun a message, " If he will give me
the Governorship of Adeya I will make friends with the Echage
and if he refuses let him leave the tents and we will attack,
and he shall go to another land, and if this proposal is not
accepted I will burn the houses of both the Abun and the
Echage." And when Negus Takla Giyorgis heard this proposal
he was inflamed with great anger, like a roaring lion or with the
violence that is given to a man drunk with wine. As the Book
says, " With righteous indignation." On the 20th Maskaram on
Friday he harnessed himself for battle against the Abun and
the Echage and against the Negus. And a battle raged for
three hours to the setting of the sun, and that day Wale Khaylu
performed valiantly at Kayla Meda. Oh men of Etyopiya
behold that persecution such that had never been done from
the Negusa Nagast Fasil to this day ! That persecution was like
that of He/eqeyas done to him at Jerusalem. And his de-
liverance from the hand of his enemy was like what happened
to King of Kings Takla Giyorgis of great power ; that rebel
was turned back in shame ; many were killed and Goshu, son
of Daja/mach lyasu was killed by a gunshot ; and on the 23rd
of Maskaram he rose and hastened towards Dambaya and
camped at Meneycher. And he heard of the advance of
[455]
Balambaras Takle to give aid to the Negus, and those that
accompanied him were Mardu Golej of Waro, Walda Mika'el
of Gaden, Wag 81mm, Gerazmach Wand Yer'ad of Yaju, Abeto 570 a
Darso, and Abeto Gabra Sellase, and three sons of Abeto
Menywab, and others whose names we do not know. And
when he heard of their advance Wahedu was terrified, and
he trembled as a bullock trembles at the roar of a lion. So
Wahedu trembled and rose out from his camp and hurried
towards Ferqa. And Balambaras Walda Takle came along the
road to Maryam Weha to Gondar on the 25th, the Wednesday,
and camped at Ohafre Meda. On the 26th, Thursday, he came
to the house of the Negus that he might see the tribute. And
the King of Kings Takla Giyorgis received him in the saddle
in the fort] 1 and Balambaras Walda Takle presented the
trophies of former fights, with his retainers. And the Negus
gave them a reception in the centre of the stronghold with a
banquet of food and drink. And on the 29th, Sunday, dis-
missals and appointments took place. And those that were
appointed were Balambaras Walda Takle a Gerazmach,
and Eshete Khaylu a Dajazmach, Zaquarra Adarash an Azaj
(judge of appeal), Abeto Enquo Sellase a Kantiba, Ambasale
a Yashalaqa and Abeto Sedat Tarsamba an Azzaj, Okale
Lawete a Basha and Wale Khaylu a Liqa Maquas, Yamaryam
Barya Elfin an Azzaj, and Tsay Mar an Azzaj, Mardu Golej a
Bajrond, Bishu a Balambaras, Engoday Atsequ a Bajrond of
Iqabet; and others were appointed whose names we do not
know.
We will now return to the beginning of the matter. Teqemt
began on Tuesday. On the 8th Teqemt spies came from Gondar,
and reported to the Negus the arrival of those rebels Aserat
and Wahedu, those villains camped at Wantafet Mankariya ;
and on the 13th, Sunday, King of Kings Takla Giyorgis left his
habitations, and while he was on the inarch, he despatched the
Lasta troops towards Begameder on the road to Maryam Weha 570 b
that they might take the rebels in the rear ; the captains who
1 Amharic, Guidi, loc. cit. 526. ji<j-jJ Amharic : saddle, probably here a seat.
[456]
were on the Negus' side held their shields behind him and in
front of him I )iija/m;ich Khaylu, son of Dajazmach Eshete,
Qanazmach Kabte, Kantiba Newaya Sellase, Negadras Kenfu
Rufa'el, Balambaras Adego Aychan, Bajrond Ala, Qanazmach
Gabru, Belat. Gabra Sellase, Gerazmach Walda Abib, Azaj
Saquay, Bajrond Hezeqeyas, Dajazmach Halib, Dajazmach
Gualej, and of the Heads of the Adbarat (monasteries) Qis
Atse 1 Gabru, Archpriest Kenfu, Mele'ek Ganat Yared, Qis
Atse Walda Maryam, Alaqa Kabte, and others retainers
of the Negus who were in great numbers. We cannot com-
plete the list, as the angel said to Ezra. And as they were
passing he came to his camp. And King of Kings Takla
Giyorgis was like our Lord in the land of Egypt (was
victorious over) the devil, and so he (King of Kings) was
victorious over his enemies, through his exile. How shall I
recount the story of thy trial, and thy sorrows, and the history
of thy outrage, and thy exile, Oh my Lord, be not cast down,
what has become of those that persecuted thee? and yet
thou art still here now. We will now return to the beginning.
On the 14th he reposed and then he departed thence and
camped at Talaq Meda, then he left and camped at Anjeba,
and from Anjeba he went and camped at Qebala Qancha,
and that day those rebels came from Gondar by night and
reached Enqash. But they gained nothing except fatigue
and they returned ashamed of themselves towards Gondar.
And from Qebala Qancha they went and camped at Sabantara
571 a and on the 21st the Feast of Our Lady Maryam he and Fitaw-
rari Genne entered the camp of these rebels while they were
at Angarab and killed the rebel Wahedu at the opening of his
tent, and let him hear the sound (of his voice) even as David
let Saul hear the sound (of his voice) (1 Sam. xxvi. 13, 14). And
he (Fitawrari Germe) laid the trophies before the Negus. That
warrior was like Asahel light of foot (2 Sam. ii. 18). AVe will
now return to the beginning of the affair. And on the 22nd
Teqemt, Aserat rose from Angarab and marched towards
1 Quidi 269, olliri:il \vlm thumpi-il on the tlU when the Negus had drunk enough.
[457]
Begameder, and while King of Kings Takla Giyorgis was at
Sabantara he sent Kantiba Newaya Sellase over to Daja/mach
Tsahay Leda to say, " Come and help me, I have been fighting
on your account with the rebels " and Newaya Sellase went to
Tsahay Leda and made him swear that he would aid the King
of Kings Takla Giyorgis and retainers of Tsahay Leda came to
join with him ; the Negus started and there was rejoicing at
Sabantara at his joining and he camped at Maraba. Khedar
began on a Thursday and on the 4th Khedar, on Sunday,
Kantiba Newaya Sellase came leaving Tsahay Leda behind as
he refused (to come) and returned to his province, burning
his camp and breaking his oath. The Negus grieved with
his troops, and visited his grief on Tsahay Leda by the hand
of his retainers.
We will now go back to where the story begins. He (King
of Kings) departed from Raba and camped at Enqash and
while there retainers of Walda Gabre'el came saying, " I have
come to aid you, come to your house," and the Negus replied,
"Agreed," and went from there and camped at Gonko; and
while there retainers of Ras Walda Sellase came and said,
" Make friends with Ras Gabre and he will help you." The
Negus answered, " I will," and moved his camp and returned
to join Ras Gabre, on the 12th of Khedar the Feast of the
Archangel Mika'el, and camped at Mahortach. On the 15th,
Thursday, he left this camp and marched towards Semen to
join Ras Gabre; he arrived at Enchat Kab and met him with a
banquet of food and drink. And the city mourned over the 57i b
Negus just as Jerusalem mourned over the illness of Hezeqeyas
the King, the pain 1 of a Ml cured him of his sickness, so the
grief of retainers of the King of Kings Takla Giyorgis
delivered him from his sickness. (To return to our narrative.)
And he returned from his camp on the 20th Khedar, then
rose in haste from Hartach and marched towards Same, and
demolished it and set fire to Lambo, destroying the walls ;
while there, Takhsas began on Saturday, and on the 5th
1 Vide 2 Kings xx. 7.
w. B. 58
[458]
Takhsas, he sent Dajazmach Khaylu to Qaroda to Ras Wai da
Gabre'el, and on going he found Ras Walda Gabre'el at
Sarbaquisa, and with him Dajazmach Gugsa and Dajazmach
Alula, and they camped at Tsada. And King of Kings Takla
Giyorgis went from Same by forced marches and camped at
Meldebba. Those miscreants Aserat and Wahedu camped at
Meneycher. On the 17th Takhsas, on Friday, Ras Walda
Gabre'el at Meldebba joined King of Kings Takla Giyorgis and
there was great rejoicing. Then they started on a sudden and
camped at Fantar, and on the 8th, on Saturday, King of Kings
Takla Giyorgis came to the house of the Echage, and Ras
Walda Gabre'el and they took an oath to be united (of alliance)
and then they started out of Fantar and camped at Gaman-
debba, and while there, a friendship was (proposed) struck up
and the Abun and the Echage came, and they went to Meney-
cher, and those miscreants Aserat and Wahedu refused, so the
Abun and Echage turned back with the army, and came to
Gondar, mourning and weeping. On the 17th of that month,
Monday, King of Kings Takla Giyorgis rose from his camp
and prepared for battle, and advanced over to where the
miscreants were, and there was a great battle for a space of
572 a three hours to the time of evening ; on that occasion Dajazmach
Walda Heywat came to assist the rebels, by desire of his
brother Ras Gabre. And victory was on the side of King of
Kings Takla Giyorgis, and many were killed, and Aserat and
Wahedu beat a retreat towards Gojam, where his father-in-law
Ras Mare'ed received them. Then King of Kings Takla
Giyorgis rose from his camp and came to Qaha and camped,
and they laid down trophies for two days. He came to his habita-
tions and gave a send-off to Ras Walda Gabre'el to his province,
in peace. Yakatit began. On the 14th Yakatit, on a Tuesday,
King of Kings Takla Giyorgis rose from Gondar and went to
Wagara to a meeting with Ras Walda Sellase, then marched
a day's journey and came to Ambaris where retainers of Ras
Walda Sellase came to say "We will fight first, then we will
make friends," meaning with Ras Gabre, but the Negus was
grieved and not at all pleased at their reconciliation without
his consent. Then he departed and camped at Amiwalek and
Ras Walda Selasse came making the earth quake with guns
and spurs and met the Negus and Ras Gabre and Dajazmach
Walda Heywat also came, carrying stones (as mark of sub-
mission) and threw themselves before the Negus, and the Negus
had pity on them, for mercy was his habit, as the Bible says,
" It is meet for the Lord that he should be merciful," and again
the prophet says, " I have preserved the straight way, keep
aloof from evil and do good." We will now return to the
beginning. Then he departed and camped at Atsgaba, and
while at Atsgaba Ras Walda Sellase brought his donation
(tribute) to the King of Kings Takla Giyorgis 100 catapults 1
and many precious robes, that caught the eye, 200 dinars of
gold, and many carpets. And the Negus accepted them and
was much pleased with them. And he sent out a herald to 572 b
proclaim, " I have given to Walda Sellase the revenue of Tigre
for four years because he came to my assistance, and I con-
gratulate him, because, as the Bible says, " The servant is worthy
of his hire." And then followed appointments and dismissals.
Magabit began on the 17th Sunday. Ras Walda Sellase was
appointed and created Betwaddad of Tigre and on another
day as an (additional) honour a Wag Shum, and besides this a
Qanazmach ; Walda Samu'el was made Gerazmach ; Gabra
Mika'el a Balambaras, and many others more appointed whose
names we do not know. Ras Gabre (jurisdiction) went from
Shaha to Takazze and from Ataba to Balagaz, and other officers
were appointed to their respective provinces. To continue. On
Magabit 20th, he despatched Ras Walda Sellase to his province,
and the King of Kings started out of Atsgaba and camped at
Baquet. Thence he departed and came to Enchat Kab ; thence
he got up and camped at Waqen, and while there he despatched
in disgust the Tanj men to Tigre ; from Waqen he rose and went
by a day's march to Gondar on the 14th Miyazya on Saturday.
Easter Day fell on the 22nd, Sunday, and the Negus had
= catapults.
t46o]
a reception with eating and drinking for three days; they
slaughtered 200 bullocks in Adababay and he gave every man
in the city to eat, even as his father lyasu, whose throne name
was Adeyam Sagad Zaqadis, gave to eat, so he gave to eat, as
the Bible says, " The son shall not relinquish the work of his
father." While there spies came from Begameder to report
the approach of Ras Mare'ed by forced marches in search of Ras
Walda Gabre'el. Ras Walda Gabre'el took to flight in the
direction of Gayent and Ras Mare'ed camped at Mogesh and
with him were Ras Aserat and Qana/mach Wahedu. Genbot
573 a began on Tuesday. Ras Mare'ed advanced quickly to attack
the Gallas of Alula, and they joined battle in the country of
Daguila till the evening ; then they separated and went to their
camps, and that night they arrived at Gondar. On the 14th
of Genbot, Monday, King of Kings Takla Giyorgis went out
suddenly 1 towards Wagara; the others however, followed him,
Alula and Gugsa, and camped on the hill, while the King of
Kings Takla Giyorgis camped at Qazqazet. The Galla (chiefs)
withdrew and went in the direction of Wakhni on the road to
Begameder, and the Negus took the road to Jan Taqara, as far as
Adet. While there a retainer of Kenfes, the Shum of Tsagade
came to say, " Hand me over Dajazmach Tsahay Leda, whom
I delivered you before." The Negus was distressed but was
not able to save him, and gave up his brother. Then the Negus
rose from Adet and camped at 'Ajre, and while there Atse
Salomon (disappeared) went into Gondar over to Ras Mare'ed.
Ras Mare'ed however, while he was at Qaha cast Ras Aserat
and Wahedu into prison. Now their imprisonment was by (the
power of) the Lord. He said to them, " Quit Gondar, that it may
not become a desert ; once before it was demolished by your
hands." They declined, " If you have given those people our
province, we will go away with you," they said. The Abun and the
Echage and the men of the city were cast into irons, on account
of that, and the people of the city were delighted and the
country jubilant. And after this Ras Gabre* came, taking oath
Amharic form for Ge'ez jtTrH" from v.
[ 4 6i]
and invoking (the penalty of) anathema, and the two of them
made peace. And they made Atse Salomon Negus, on the
10th Sane, on Saturday; and Ras Gabre said, "We shall be
well advised to go to Wagara and attack the Negus Takla
Giyorgis, while he is at Chardequwa," and Ras Mare'ed answered,
"Agreed," and both of them marched with the Negus (Salomon)
to Wagara. Now the Negus Takla Giyorgis left Chardequwa and
went to Tigre, and with him a great number of Chief A/aj's
banded together, Liqe Walda Dengel and Liqe Gabru and A/aj 573 b
Kenfu and Liqe Khaylu his ministers, Kantiba Nawaya Sellase,
Nagadras Kenfe Rufa'el, Ligaba Mecha, Ali Bidars, and many
others whose names we do not know. On arriving at Axum
Ras Walda Sellase received the King of Kings with rejoicing
and festivities. He left Chardequwa and reached Antalo on the
28th and spent the rains at Antalo. As for Ras Walda Sellase,
there was no one like him for doing good deeds to great and
small.
We will now return to the beginning of the affair. And
while Ras Gabre and Ras Mare'ed were at Wagara, spies came,
and reported to them the approach of Ras Walda Gabre'el and
the Gallas. These struck up an alliance to agree not to serve
King of Kings Takla Giyorgis, and it seems to me what made
that agreement void was that it was a great act of disloyalty to
King of Kings Takla Giyorgis; and they took an oath, and
they met together three days, but it was not for peace, but
for war; but the Bible says, "The judgment of God is not
as the judgment of men," and it likewise says in another place,
" The word of God is greater than the word of a man." There
was a great slaughter on the 15th Hamle, on Saturday, for a
space of three hours, Ras Walda Gabre'el was killed the first
of all by a gunshot and spears ; then Ras Mare'ed was killed by
a spear wound while fighting most valiantly. Now Ras Mare'ed
died young and poor in spirit (modest), as the Bible says
(Matt. v. 3), "Blessed are the poor in spirit, for theirs is the
kingdom of Heaven." Ras Mare'ed died a man of mercy,
and a pillar (foundation) of the Christian fathers, as the
[462]
Bible says, "Blessed are the merciful for theirs is the
kingdom of heaven." Ras Mare'ed died too when his days
numbered 27 (years) and he had accomplished the work of old
men. As the Bible says, " It is not only in grey hairs that there
574 a is wisdom." We will now return to the beginning of the story.
The men of Gojam fled, though mighty and versed in war, they
were vanquished. As the Bible says, " There is a day for thee
and a day for another," and again the reason is evident,
" forasmuch there is no power in men " as Gedewon said when
he attacked Midian, " Strength is the Lord's, the battle is
Gideon's (?) " And Ras Gabre escaped, and Dajazmaeh Khaylu
did so with great difficulty. And at the same time they put
them on two beds and bore them into the camp on the
10th of Hamle, the feast day of Our Lady Maryam. And
Dajazmach Alula and Dajazmach Gugsa came bringing with
them the treasury (strong boxes) to Gondar. And that day
Abeto Takla lyo'as died, son of King of Kings Takla Giyorgis,
and Ras Mare'ed was buried in the tomb of his mother at
Quisquam. And Ras Walda Gabre'el was buried at Atsatsame
of St Mika'el, and Abeto lyo'as was buried at Ba'ata, the grave
of his father. Now this arrangement of their burial was in
accordance with that of Israel, i.e. in the burial place of their
fathers. Kings in the burial place of the Kings, Prophets in
the burial place of the Prophets. King of Kings Salomon was
put in irons, and they deposed Atse Salomon, and Dajazmach
Gugsa, and Dajazmach Alula made Atse Demetros Negus, son
of Abeto Arqadewos (Arcadius), son of Abeto Afnin, son of
Atse Fasil, on the 20th Hamle. On the 24th Hamle, Sunday,
there were appointments and dismissals made, Gugsa was
created Dajazmach of Begameder, and on the 20th (29th?)
Hamle, Alula was made a Qanazmach, and Quasa Dajazmach,
with many offices, and Dajazmach Gualej was appointed over
the storehouse of the dried grain 1 . And Sadaf Gabra was
1 (Amharic) *'V 1 fl.}-"p t V,j- to be superintendent of the storehouse of the 5th portion
(of the grain :m<l harvest that belongs to the owner of the land), fide T. Guidi, loc. cit. 422
and 857.
[463]
appointed a Bajrond and others were appointed whose names
we know not. Nahase began on Monday, and this month Ras 574 b
Gabre released Aserat and Wakhedu, that there might be
a tumult (rebellion). On the 13th of Nahase, on Saturday, at
cock crow, there was an earthquake. (To return.) Ras Aserat
went to Begameder and was taken by the hand of Gugsa
on the 23rd Nahase on a Thursday. The blessed month of
Nahase ended in the peace of God. Amen.
The 7292 year of the Creation of the World and 1792 year
of Mercy 1 , blessed Maskaram began when the Epact of the
moon was 4, the Matq'e was 20, Tent ey on was 7. May it bring
us to perfection. Amen.
In the name of the Father, the Son and Holy Ghost, our
God.
We are about to write the story of the sorrows of the
world. We did not obtain it from the narrations of learned
monks, the sources whence our fathers drew (their knowledge).
We found no friends to tell us, 011 account of that we mourned
and grieved, God alone knows. Maskaram began on Tuesday
of the Evangelist Johannes. Teqemt began on Thursday, and
while King of Kings Demetros was at Gondar, runners of King
of Kings Takla Giyorgis arrived from Tigre, and they came into
the habitations, and sent forth a herald to proclaim, "Every
man must (come out) and receive me on the Wagara Road,
with Alula." Men of the city rejoiced that the Lord should
guard those habitations when he came. And when he was
expected, it was in a state of disturbance. (To continue.)
And while he was at Dambaya Ras Alula had compassion on
(i.e. amnestied) the men of the city and the men of Dambaya.
And after that Alula was taken ill and died on the 27th of
Teqemt, a Monday, and was interred at Medrakha.
Khedar began on Saturday. On the 18th of that month
our Negus Takla Giyorgis and Dajazmach Gugsa started from
his camp to receive the Negus on the 12th. After this Amade, 575 a
named Kolasi, joined the Lasta men at Garagara on the road
1 10 September 1799. Vide Appendix: Chronography and Chronology.
[464]
to Chachaho, and camped at Tere Aybala, and harassed Bega-
meder. From there he marched and camped at Aringo. And
men of Makhdara Maryam went to meet him and give him a
reception, but they were deceiving him, and he bid farewell to
them in peace and then started and went a day's march and
came to Gondar, camping at the outskirts of the city. And he
entered the royal house of King of Kings Demetros, and the
Abun and the Echage also came; and they met, had much use-
less debate, then the Pappas Abba (Patriarch) Yosab turned to
him, and said, " Wherefore hast thou come here, thou who art
nothing but a heathen, it would be better for thee that the Lord
should destroy, through thee, the Governors of Begameder and
Amhara," and he castigated him severely. But the heathen
behaved in a friendly manner, and he was not irritated on
account of it, his discourse was gentle and his tongue eloquent,
remembering the words of the Bible, " Bow not the head to the
foolish man, Fear not the man when he puffs himself up, and
when he exalts the honour of his house." And no man came
to the house of the Abun. The Gallas, However, came to that
of the Echage, and demolished two houses, and then there
were some appointments made and dismissals; he created
Wand Bawasan Khaylu a Ras, and others were given offices
whose names we do not know. And after that he got out
of Gondar on the 22nd Takhsas and came a day's march, and
when he arrived at Keb he let loose the soldiery, and many
people were killed ; then he marched and camped at Danguira
Gabaya, and on the 4th of Ter, he came to Makhdara Maryam
and made booty of all the property that had not been looted
up to that moment.
We will now go back to the beginning of the affair. While
Has Walda Sellase was in his tents, he made a herald proclaim,
"That all the men of Tigre must follow Negusa Nagast Takla
Giyorgis, and whoever remained behind would have their houses
plundered and their goods confiscated. Has Walda Sellase
576 b started with King of Kings Takla Giyorgis with a thunder (rattle)
of guns and horses, as David said, "He shook the earth and made
[465]
it tremble 1 ." And that is what Walda Sellase did, like Iskander
(Alexander). As the Book says, " A wild beast eats and what
he leaves he spurns with his foot." Oh, Ras Walda Gabre'el,
how can I describe the fame of thy prowess, and thy goodness?
and in good sooth, thou art like to Iskander, as he closed the
brazen gates 2 of Gog and Magog, so thou didst shut out men
of Teltal and Azabo with the fame of thy valour, while thy acts
of kindness to the Negus and his army are without number.
To return. And then he marched from Antalo towards Aber-
galle, and crossed the river Takazze and came to Semen, that
is called Laware, and was attacked by Ras Gabre, Basha
Haram and Balambaras Gabra Amlak, before the Negus
heard of it or Ras Walda Sellase; that night Ras Gabre
withdrew, and took refuge in his Amba (stronghold) called
Hay, for it was his habit to retire to mountains with caves
and lie hid. Then they marched away and camped at
Laware, and from Laware they marched and camped at
Sabera, and surrounded and besieged Ras Walda Sellase in his
Amba, just as Tyo'ab surrounded and besieged Abel, and cut
off the head of Sabuhe (Sheba) the son of Bekori (Bichri) and
returned (2 Sam. xx. 22). After this Dajazmach Gugsa joined
the Negus and Ras Walda Sellase, and they presented the trophy
of Ras Aserat his prisoner. And on the 9th Ter, the Negus
decorated Gugsa, giving him the governorship of Begameder.
And he travelled a day's march and camped at Gadabege, and
the Negus stayed at Sabera for four months, making appoint-
ments and dismissals that were no use, and the officials
appointed got nothing except empty titles (lit. fame) and
gold bands (diadems). Magabit began on Sunday and on the
9th of the month, on Monday, King of Kings Takla Giyorgis 576 a
started from Sabera, and left Ras Walda Sellase to invest his
Amba, so that Ras Gabre should not come down. But the
Negus, going a day's march came out and reached Gadabege,
1 Ps. Ix. 2.
2 *Mh..pti read ^A-tfi 1 as in f. 97 a . Hist, of Alexander, p. 135 (W. Budge), the hole or
gap in the mountains, the Pass of Derbend, which Alexander closed to keep out hostile nations.
Vide Appendix : Iskander the Macedonian (Hist, of Alexander as a Christian Romance).
w. B. 59
[466]
where Dajazmach Gugsa was, and Dajazmach Kenfe handed over
Tsahaya Ledda in chains; and the Negus received him, and then
he (Gugsa) marched and came to Gondar on the 1 7th Magabit,
and joined his brother Negusa Nagast Demetros, but he did not
stay in the king's house (palace), but stopped at the door of the
church that he had built at the outskirts of the habitations,
that was called Debra Metmaq ; and the day after the people
assembled in the city and announced the death of Abeto lyo'as,
and thereat was great grief; but the A bun and the Echage put
an end to the mourning and brought him into the house, and
he (the Negus) did not cease from going and coming back
on account of the building of the church. And while there
Gugsa insulted the Negus and that insult distressed him, and
this was, we knew, because they did not mourn the death of his
son as they entered the habitations. And again, he refused
(when the King said) " We will go to Gojam." A third insult he
committed, by making appointments and dismissing officials
without consent (of the Negus), and that Dajazmach Gugsa
fulfilled the words of David when he said, "As a sharp
(sharpened) razor working deceit, thou hast put evil before
good " (Ps. lii. 2). Miyazya began on Monday, and on the 2nd
Has Walda Sellase went to his country Tigre. There was an
eclipse of the moon, and that month Dajazmach Zawede sent
presents of horses, and a herald announced his appointment
as governor of Gojam, and he (the King) stayed to build
Debra Metmaq. But Gugsa stayed to demolish the villages
of Dambaya and Gaba. And Easter fell at the time, on the
13th of Miyazya, On the 14th, Wayzaro Amatu, daughter of
Atse Adeyam Sagad died. Genbot began on Thursday.
That month Gugsa returned to Begameder and camped at
576 b Qaroda, and Liban, the son of Amade started on the 22nd of
Genbot, laying waste three sanctuaries; their names were Saga,
Zuraamba, and Goraf, and after massacring a great number of
monks, and finally leaving 1 Gayent in Begameder, entered his
province. Sane began on Saturday, and a herald proclaimed,
1 There seems to be words missing or the text is corrupt, the translation is a conjecture.
[467]
"Every man who always comes up with the Negus must
follow me." On Wednesday he started on a raid in the
direction of Wagara; and he brought his brother Atse
Demetros to the courtyard of the Palace. And then Negus
Takla Giyorgis was camped at Wagara, so he marched from
there and camped at Janoda, that is called Sabantera. And
while there Wayzaro Aqlekaya, daughter of Ras Mika'el,
passed to her rest and was buried at Aksum. On the 27th
of this month, Gugsa ravaged Dambaya, and Fanja Kabte
committed an outrage on Ledata that the Negus Yostos built,
and desecrated the image (picture) of Our Lady Maryam by a
spear of an attendant of Gugsa, just as the Jews did violence
to her of old 1 .
We will now return to the beginning of the story. Hamle
began on the Monday, and on the 7th Hamle a herald made
proclamation in these words : " We have given the government
from Dangal Bar to Amhara to Dajazmach Zawade." The
Negus started from his camp Sabantera, marched along the
road to Angarab, when there were violent rains and many men
perished a! well as bullocks. (To continue.) He crossed the river
Angarab and then marched off and camped at Adet, thence he
marched and camped at Egera Daber, marching from there
King of Kings Takla Giyorgis made ready for battle, and then
there was a .fight, but he did not gain the victory, so he
returned to his camp. As the prophet says, "I will make
powerless the spear of the mighty ones, and I will gird the
feeble with strength"; but He did not give strength to the
Kings but he gave it to the feeble. We will return to the
beginning of the affair. He marched and camped at Tselalo ; 577 a
and while on the road the men of the district engaged
with the troops of the Negus and victory was on the side
of the peasants, and Ligaba Mecha and Qanazmach Walda
Galawdewos (Claudius) and many soldiers were taken prisoners
1 The allusion is to a story recounted in the Ta'amra Maryam (Miracles of Mary), Eth.
MSS. No. 43, f. 94 a -95 b , Bib. Nat. Paris. Also, in Makhleta tsuge, a collection of strophes
or verses on the B. Virgin, No. cxxx, Aethiop. Marienhymnen, ed. Grohmann.
[ 4 68]
and much property of the Negus captured. And there was
grief in the tents of the Negus that day, and they tarried
several days in that place, where there was a great famine, so
that many men of the Negus' troops perished. Then he
started and hastened to Waldebba and camped at Dawe, and
then went a day's march and reached (a part of) Waldebba,
called Saquar. That month a great number of 'horses died;
and while King of Kings Takla Giyorgis was there, Dajazmach
Zawede had a fight with the Agaw. He showed great valour
on the 27th of Teqemt, but his retainers fled in fear of the
spears of the Agaw, he (Dajazmach Zawede) alone distin-
guishing himself, and a great number of Agaw were slain. And
after that he returned to Gojam, and while at Zawa the
retainers of Ras Khaylu betrayed Dajazmach Zawede for the
sake of their master, so as to assist the son of Balambaras Fasil.
And Dajazmach Zawede went in haste towards Gubeya, all his
enemies scattered; he spent the dry season at Bechana,
watching Balambaras Fasil, sallying forth, so that he should
not ravage the country. Magabit began on a Monday, and on
the 6th Magabit on Monday, during the hours oT slumber,
riflemen played traitors to Dajazmach Zawede, all unconscious,
since he was in his house ; but he bore himself valiantly ;
and that evening, there was no one like him in that
fight ; and he snatched away the guns and spears from
their hands, and came in triumph and joy back to his house.
577 b Miyazya began on a Wednesday, and on the 6th Miyazya
Dajazmach Khaylu crossed the river Geyon, in exile with his
father-in-law Dajazmach Zawede, and settled him at Mota.
On the 30th Miyazya Balambaras Fasil came out in a "Busht 1 ,"
and Dajazmach Zawede getting to hear of this pursued him,
and both of them reached his camp at Hawarya Tseyon (Zion).
On the 1st of Genbot a battle ensued that lasted three hours,
and Dajazmach Zawede had the best of it, many men being
killed, and Balambaras Fasil was taken with his retainers.
And that month he put in chains Azaj Sahelu. On the 12th
fin Auiliaric word, a thick cotton cloak.
[469]
Genbot Abba Zawalda Maryam of Shawa went to his rest, a
wise man, conquering his love of the world; he was buried
at Gondar, in the monastery of the "Saviour of the World."
We will now return to the beginning of the story. King of
Kings Takla Giyorgis having made a secret plan left his army and
went away by forced marches, and then started on his plan.
He crossed the river Takazze on the 8th Khedar on the day of
the feast of the 4 Beasts (Rev. iv. 0) and came to Debra Abay,
and then he marched to Aksum and went towards Adwa;
and while marching on the road, Ras Walda Sellase received
him with a large army with rejoicings and festivity, for it was
his custom to give a reception to his master and chiefs. He
introduced him with honour into the habitations, and brought
food and drink without measure. We will now return to the
beginning of the story. He spent the dry season at Adwa with
Ras Walda Sellase. Easter fell on the 28th Magabit, the Negus
started from there and came to Antalo. But Ras Walda
Sellase made a muster 1 in order to make a raid and war
against Saraye and Hamasen. He started out of his habita-
tions, making the earth shake, as the prophet says, " He made
the earth shake and tremble, and thou hast healed its
wounds 2 ." The wounds however that are spoken of was that
piece of villainy. Then the men of Hamasen and Saraye came 578 a
bearing tribute beyond count previous to his attack (before he
fought them) and he bid them farewell in peace. He himself
turned back and came to his province, while the King of
Kings was at Antalo. Before Ras Walda Sellase arrived, King
of Kings Takla Giyorgis sent a message over to Dajazmach
Gugsa to say, " I will make friends, I am coming, receive me."
And Dajazmach Gugsa replied, "Agreed," and the envoys of
the Negus entered into a binding covenant with the mother,
but he (Gugsa) was lying. He took his oath after a few days
to, and made king Abeto Gualu, son of Atse Hezeqeyas, by the
hand of his underling ; and there was no one to say, " How is
Amharic from YI-MM Guidi, loc. cit. 540; Basset, Etudes sur Vhistoire
d' Ethiopia, 66, 12. 2 Ps. Ix. 2; Is. xiv. 16.
[470]
it that the kingdom has become contemptible to striplings
and slaves? How is it that the kingdom is a laughing stock to
the uncircumcized from the very beginning? How is it that
the kingdom is the image of a worthless flower that children
pluck in the autumn rains?" I indeed lament as I ponder over
the kingdom, for I was present in that day, in its trial and
tribulation. And I weep always without ceasing, as Rachel
wept because of her children, and as Israel were in bondage
of old in the hands of Phare'on (Pharaoh) ; it is afflicted, for
the children of Israel in these days submit to slaves, while I
weep without ceasing.
May the Lord have mercy on the great Kings even as he
had mercy on the kings of old, when he restored to them the
throne by the hand of Abuna Takla Haymanot from the hands
of the Zague, who held it not in the beginning, and was the
gift of our fathers David and Salomon^ and Meneylek. May
he give us and manifest to us a repetition (lit. extension) of
this by his grace and power. Amen.
We are now going to commence the story of the outrage
upon the Negusa Nagast Demetros. First they brought him
to the Royal Palace without his consent. After - that they
turned him out and bringing in Takla Haymanot King of
Kiags made him King over the other and even yet a third time
578 b drove him out of the Royal Palace when he had done nothing
wrong. I indeed am sad and stricken on account of this perse-
cution of those revered kings. Who shall restore the dominion
of the kingdom to you as of old he restored the kingdom from
the Zagu6 to the house of David, through the prayer of
lyasus, the conqueror, and the covenant of Abuua Takla
Haymanot, may he grant us this day that he restore the
Kingdom. Amen.
The month of Nahase began on a Thursday, while I was
in captivity and rendered useless in another province, and
so I was not in the habitations of the Negus, so if I have
been deficient (have failed) in what they instructed me as to
the doings (events) in the habitations of the Negus, and over
[471]
the whole country, my masters, and fathers and brothers, will
not be angered, because of my ignorance. I have written in
order that the memory of the Kings may not perish : if I lament
over that oppression of the Kings, it is because masters have
become servants, and servants masters ; only they do not grieve.
I however have heard aforetime from the Holy books, " Gold
shall be as dross, and brass be esteemed of higher worth (Fak-
kare Fyasus)" ; the gold signifies the Kings, and the brass their
subjects. In the 7294th year of the creation of the world
(1801 A.D.), 1704th year of Grace 1 , the month of Maskaram
began on a Thursday, when the Epact of the moon was 26,
the Matq'e was 4, and the Tentyon was 2. The year was the
year of Markos, and when Negusa Nagast Gualu was at Gondar
Teqemt began on a Saturday. In that month Aqabe Sa'at
Kabte a man of the tribe of Azal died. And while the Negus
was in his habitation, Has Aserat came out of the slavery he
had been sold into by his captors and camped at Wagara, with
his brother Qanazmach Wahedu, and there was a great panic
and vexation at Gondar ; Has Aserat with a secret plan went
towards Lasta, and Qanazmach Wahedu went towards Dambaya.
The Negus followed him with a large army of Galla; and
a few fled in the direction of Mecha ; so he crossed the river 579 a
Gayon with a view to being received by Dajazmach Zawede, but
Dajazmach Zawede refused to receive him on account of his
Galla friendship. We will now return to the beginning of the
business. Now the Negus returned to his city and spent the
summer (dry season) in his habitation. Dajazmach Zawede
spent it in Gojam and Damot moving about hither and thither
(i.e. aimlessly) ; and Has Walda Sellase spent the dry season
at Adet. All the captains spent the dry season in their re-
spective provinces. King of Kings Takla Giyorgis was in exile
in the hermitage of Waldebba, that is called Saquar ; and the
kings moreover that were bound in fetters were Atse Yonas in
the land of Lasta and Atse Salomon in Tigre, and Atse Ba'eda
Maryam in the land of Semen, all sons of kings that had been
1 Error for 1794 if A.M. 7294 is correct. = 10 September 1801.
[472]
scattered like dust before a wind. Alas ! and woe is me ! My
inwards are wrung, and my bowels are torn on account of those
atrocious deeds (upon you) my masters. What avails that
kingdom that was snatched away by the hands of underlings ?
Who will bring a Takla Haymanot that he may restore the king-
dom? (To return.) Takhsas began on a Wednesday. Wahedu
returned towards Lasta. Sane began on Monday. In that
month, on the 24th of the month, there was an earthquake.
Hamle began on a Wednesday. On the 27th, the feast of the
Saviour of the World, Dajazmach Zawede had a fight with the
Agaw, and all his followers and his officers beat a retreat as
well as his kinsmen and friends. All of them took to flight,
and Dajazmach Zawede was left by himself with Dajazmach
Ikona'el and Sande his chief officer, Yamaloge, the son of
Gabru were those who were left with him, and others whose
names we do not know ; and all the men were made prisoners
of war ; and men without number lost their lives. Among the
killed were Kantiba Walda Yared Kanfu Baqatu, Walatu
Gabru Tawqe, his son, Yamazoke Tadla Jarso ; and there were
cut down, Dajazmach Sahelu, brother of Ras Khaylu, Liqa
579 b Maquas Gedewon of Begameder, and others whose names we
do not know. After that Dajazmach Zawede reached Debut
and came among the Agaw, while all his army were their
captives, but when the Agaw men saw Dajazmach Zawede,
they exclaimed "Zawede Yentegua 1 " openly. They fled from
before his face. " Yentegua " is an expression in the language
of the Agaw meaning, "He came"; and he ordered the pardon
(release) of all the captives. That prince now was like our
Lord Jesus who rescued the captives of the Devil, just so he
rescued the prisoners of the Agaw, and as the prophet said,
"Thou hast freed Ya'eqob from captivity and relented from
all thy wrath, and turned away the chastisement of thy anger 2 ."
1 Modern Bilin ; X'VtTK" (entakhul). Khamir ; Wl-lfi (Entakul) both from verb
(ent\ "come." These are Agaw dialects, the former in the North on the Ansaba river, the
latter in the region of Lasta and Wag. The Agaw are the ground race of Abyssinia,
and probably forerunners of the Ge'ez-speaking immigrants from S.W. Arabia, the original
Habashat. Vide Appendix : Names of Tribes, etc. * Ps. Ixxxv. 3.
[473]
And after that he tarried in his camp; that prince feared no
man, for there was no one like him except his father Dajaz-
mach Tulu, of whom it was said before in the time of our
Negus Adeyam Sagad, "Yelu Aylu Yatal Tulu 1 ." Burying
those that Avere killed and carrying those that were wounded he
marched towards Gesh, the head of the Geyon (river). Nahase
began on a Friday ; that month Dajazmach Gugsa fought with
the Lasta men; and victory declared for Gugsa, and no one
escaped except Wand Bawasan Khaylu and Aserat, and Dajaz-
mach Darso was killed, the son, Shalaqa Chakaii of Lasta, and
others whose names we do not know. Maskaram (10 September
J802) began on a Friday; the Epact of the moon was 6, and
Golden Number (Matq'e) was 24 2 (?). (To return.) JTeqemt began
on a Sunday. That month Abba Yosab, Patriarch of Ethiopia,
excommunicated all Christians, so that they could not celebrate
the Eucharist, or pray in the churches. The reason of the ex-
communication was that he said, " Serve (i.e. be loyal to) the
Kings and do justice to the widows and the children, and come
into the Hall of the King." But they did none of these things 530 a
during two months, and they (his enemies) forbade entrance
into Gondar and doing good works ; seeing that nothing was
done, he removed the interdict. After this Atse Demetros died
in his habitation and was buried at Ba'ata. King of Kings Gualu
went towards Wagara with the Gallas to attack Ras Gabre, but
not being able to (successful) he turned back after a few days
and came to Gondar ; and while on the road coming, he met
his father Atse Hezeqeyas as he was coming from Zage towards
Gondar ; he went to meet him and conducted him to the house
of the Echage. Dajazmach Gugsa came too to Gondar and
killed Kuara Mardu, cutting off his hands and feet, as well as
his brother's, from sheer cruelty. But there was tranquillity with
Dajazmach Zawede in Gojam, Damot and Mecha, for the Agaw
1 A cryptic epigram that may be translated " They say, they say not where is Tulu ? "
Aylu (they say not) is perhaps a pun on Khaylu, a rival chief. Puns of this sort are a favourite
form of wit in Abyssinian lampoons.
2 Another MS. Abbadie, No. 1 18, Bib. Nat. gives Epact 20, and Ruppell, la, Frankfort MS.
gives 77 ! Vide Appendix : Abyssinian Chronography and Chronology.
w. B. 60
[474]
his enemies had been defeated. Sane began on a Tuesday;
that month Wayzaro Galabu died.
We will now go back to the beginning of the history. Now
the Negus did not leave his city. Hainle began on a Thursday ;
that month Ras Aligaz died at Yaju. Nahase began on
Saturday. On the 20th of this month there was an eclipse
of the moon. The 7290th year of the creation of the world
(A.D. 1803) Maskaram began on a Sunday, the Epact of the
moon was 18, the Golden Number was 12. The year was the
year of Johannes. On that day Abuna Yosab passed to his
rest, and was buried at St Gabre'el. On the 5th of this month
a light descended in the middle of the night on his grave,
I indeed was not in the habitations but those who were there
in them related it to me, as they saw and heard it. And there
was mourning in the land, first our Negus vanished from us
and now our Patriarch. "Who will protect us, body and soul,"
is what all the world said weeping. Khedar began on a
Thursday. On the 12th, the feast of St Mika'el, Amde whom
they called Kolasi 1 was overthrown by the hand of the
Wollo. He demolished the churches and made a laughing
o o
stock of Christian people : and the Archangel was avenged for
580 b that and made them pay the penalty by their trophies in
Jerusalem, and as vengeance was taken on the Badalay by the
hand of Zar'a Ya'eqob the great man of .the Kingdom We
will now return to our previous matter. And after our Patriarch
Yosab was dead the retainers of Gugsii came to the house on
the 4th day and took away the property of the Patriarch and
from the Atse Fasil (that had been theirs) to the present time.
Dajazmach Kenfti who was there they bound with a strong
rope. That indeed was the custom of their fathers, formerly
they robbed the churches. Then he did what has never been
done by any men in Ethiopia, rulers and Kings. (He said), "No
one shall dwell in my country who professes the double Birth-."
And Atse Walda Yona joined with them, a teacher of Debra
1 Tribe of Gallas, N.E. of Shoa.
- Viile Appendix : Theological Controversies," etc.
[475]
Libanos; the men of Waldebba had formerly expelled him.
On account of that crime he (?) migrated, and he was expelled
to Amhara (to a place called) the Convent of Maryam ; the men
of Gondar brought him that they might seek peace, and they
made him Negus without the consent of the Negus and the
chiefs. But first Abba Yosab pronounced excommunication
on those that declared for the "triple Birth 1 ." After Abba
Yosab was dead, in a few days, the Echage Walda Yona pro-
nounced an excommunication in these terms : " For those that
serve Dajazmach Gugsa no one may remain who professes the
double Birth, only those that profess the triple Birth may
remain in the land of Gugsa." Hence the men of Debra Libanos
were expelled from Tigre and Gojam, on account of their faith,
as the Echage Filippos was expelled from Shewa to Anqo and
Geshana. (To return.)
Dajazmach Zawede was seized with a spiritual zeal for
the property of the Patriarch; he sent a messenger over to
Dajazmach Gugsa, who was in company with Has Walda
Sellase, to say, "Restore to us the property of the Patriarch."
Gugsa was afraid of this alliance of the two commanders,
so he said, "I agree, (come) to the Bridge." They met on
the road of the Bridge that is called Ganj, with Dajazmach
Zawede ; and he fetched the gold that he had taken from the
house of the Abun, but the other property belonging to the 531 a
Patriarchate that had been abstracted with the gold, he did
not bring. So Dajazmach Zawede brought 100 (pieces) of
gold for the sake of his friend the Patriarch and gave it to
Abba Robe'am whom the monks of the convent of Ewostatewos
(Eustathios) had chosen, that he might go back to Egypt to
bring back a Patriarch, and after that, bidding farewell, Gugsa
went to his land of his government Begameder ; Dajazmach
Zawede hastened along the road to Mecha to attack the
Agaw. That month Easter fell on 29th Miyazya. And after
that he fought with the Agaw, and no one escaped but a few
horsemen. A jester made this verse :
1 Vide Appendix : Theological Controversies, etc.
L476]
"From afar from Akako he came at speed
Like Fasil he laid waste to the edge of the precipice 1 ."
They tell that story about Dajamiach Zawede. The King of
Kings 'EgualaTseyon (Son of Zion) spent the summer at Gondar,
doing nothing, his authority as Negus maintained only by the
arms of the Galla. And King of Kings Takla Giyorgis remained
in exile at Waldebba in Begameder at a place called Washa, and
his attendants having perished and his friends, his concubine,
daughter of Ras Gabre having died, he had been in mourning
to the present time. We will now return to the beginning of
the affair. Dajazmach Sahelu had been expelled from his
land to Tigre. He was received by Ras Walda Sellase and he
was received kindly because it was Ras Walda Sellase's custom
to receive strangers like him. The commanders spent the
rains within their respective commands in peace. Those that
had been selected by the converts of Takla Haymanot and
Ewostatewos proceeded to the land of Egypt, with some
Mahommedans. They spent the rains at Matswa (Massawa).
They had a quarrel over some small matter with the Nahib
(Turkish Governor). The 7297 year (A.D. 1804) of the creation
of the world. Maskaram began on a Monday, the year was
the year of Matewos. There was war in the land. Ras Walda
Sellase went on a raid in the direction of Sarwe. They fought
58i b and killed Walda Sellase, called Adayam ; and Daja/mach
Gugsa raided towards Armachaho, and the Lasta men raided
in the direction of Begameder, and Daja/mach Zawede raided
in the direction of Basso, and Enbesse spent the dry season
moving about here and there. And in the month of Miya/ya,
there was tranquillity in Gojam and Damot, and the Agaw,
keeping the country quiet by force. (To continue.) I however
was not in the city, but those that were related it to me.
There was a rebel by name Za Maryam Barya of Tanja, and
there was an attendant whose name is not known. The Negus
came out to the edge of his habitation suddenly, as anyone
1 C. Rossini, p. 99 (MS. UK, Ahhailic) suggests that Katafa Darso is proKaMy a pun
with KaFafa dcrsaw "up to Fata' u place in Agawmeder.
[477]
might, he met (came up against) some fool who drew a weapon
upon the Negus 'Eguala Tseyon who sent him disarmed to
his house though coming by night; and Dajazmach Tsahay
Leda was with the king and came to the house of the Echage.
How is it that the kingdom is a laughing stock to the Galla
and the uncircumcized, how is it that the kingdom is a
derision to the children and servants ? Why was the kingdom
snatched away to other families, of whom it cannot be said,
"They are of such and such a race." We however do not
know the reason of this usurpation of the kingdom, but of
yore the usurpation of the kingdom from the hand of Na'od
in favour of the Zague we have heard the reason of that matter.
Everyone said that when any man laid down trophies, he
first of all said, "I have done this by the power of God" (by
reason of this Del Na'od the Negus was conquered), (they said)
" why speak you thus ? Why do you not say, ' By the power of
the Negus Del Na'od.' " For this God was wroth and God gave
the kingdom to the Zague. But that kingdom remained in the
hands of the children of David to this day. This history I
found in the Gadla Yemersh, that he restored the kingdom
from the Zague to the children of David by the prayers of
Abuna Takla Haymanot. Who is there has restored the
kingdom to you, my masters, the Kings ? I mourn and weep
without ceasing.
We will now turn back to the previous matter. The month 582 a
of Magabit began. The Wollo and the Wechale and Toloma
uniting together made war upon Abeto Tsamru in Amhara,
the son of Dajazmach Dori, son of Ras Goshu. Tsamru
retired, so the Gallas were victorious. Tsamru was taken by
the hand of the Galla, and they sent him away in peace. And
after that Darso, son of Balambaras Dori, governed Amhara.
Abeto Tsamru came to Gojam to his father-in-law Dajazmach
Zawede, and was received in peace. The Negus likewise and
the captains were in their respective provinces. Sane began
on a Friday. That month the Liban and Wechale made a raid
on Maqet, called Debra Abuna A'aron (Mount of our Father
[478]
Aaron). They surrounded it suddenly, some say through the
advice of Aserat. They had a fight with him and a few men
were killed, and afterwards they were reconciled with Aserat and
returned to their provinces. Aserat, however, went to Bega-
meder with Gugsa and the chiefs to their provinces. But the
King of Kings 'Eguala Tseyon spent the rainy season at Gondar,
Dajazmach Zawede did the same at Damot at a place called
Bure. He put two officers in chains, but the reason of their
imprisonment we do not know....
The history of the Kings is defective (now) and the reason
of this deficiency is that there was no Negus who had power to
loose or to bind to appoint or dismiss; on this account there is
a deficiency. Men must not be angered with me about this
history ; there was no one to give me information as to what
occurred in the habitations in other lands. In fact I was
in another part of the country. In the 7298 year of the creation
of the world 1 Maskarain began on a Friday ; the year was
the year of Markos and brings us to a new epoch. We are
now beginning with the help of God the book of the history of
our Negus 'Eguala Tseyon. Nothing took place in the habita-
582btions, since nothing was done good or bad, no appointments
and no dismissals ; for there was an authority over the Negus
in the hands of a Galla, who was called Dajazmach Gugsa.
We will now return to the beginning of the affair. While
Daja/mach Zawede was at Bure, he put out the eyes of
Fitawrari Gabra Kedan and his brother Zaro, on the advice of
Jawe and Yamalog. Then he marched and camped at Kob
Mika'el and took a rest, then he removed and camped at
Ybaba ; Mabaja was there and a scheme of Dajazmach Zawede
was begun. He spent the dry season at Yababa and while
there he made a covenant with his army with an oath and
under pain of anathema. After that he sent in the direction
of Deldey (the Bridge) Daja/mach Khaylu with A/./uj Sande
and Basha Faqadu and Fitawrari Cham and Galla Wadaje,
who camped at the edge of Deldey. And Dajazmach Zawede
1 10 September, 1805.
[479]
came over from his camp at Yababa and crossed the river
Abay. He made war in Begameder and made booty of
both men and cattle, in Afrawanat and Wayra, and went back to
his camp. And while there Antsoiia Habtu seized the son of
Fasil, a rebel, and sent him to Dajazmach Zawede, who put him
in chains. News came from Begameder to say that Dajazmach
Gugsa had gone from his camp at Lebo. 80 Daja/mach Zawede
gave up his dry season quarters at Yababa and passed on towards
Wadata on the borders of Andasa and camped there. And
Dajazmach Gugsa arrived at his camp and camped at Robit,both
of them pitching their tents. Then the monks of the plain of
Quararta came to make peace between the two captains. They
made a treaty with a binding oath. While they were in this
position, retainers of Ras Walda Sellase came to bring about
peace. " I was in my province, so you stay in your provinces in 583 a
friendship and peace." Said the captains, "Agreed." That
month spies came from the Agaw saying, " Azaj Eleyas, Shum of
Agaw, has played the traitor to you." When he heard that
report, he took secret counsel with his friends, and rose from
his camp and came to Sankua Giyorgis and camped in that
place, and despatched Dajazmach Khaylu to the country of
Gojam, and Dajazmach Ikonyan to Yababa. He bid adieu
to them and Dajazmach Khaylu came to Debra Tsot, and
he marched from Sankua Giyorgis and camped at Qachen
Bar, thence marching he camped at Daguta ; marching thence
he camped at Sakala. And Easter and Saturday fell on the
same day. Then he marched and camped at Kossa, and then
he proceeded to the house of Azzaj Ileyas, that is called Fafa.
He found in his house much food and wine and beer beyond
count, and he camped at his door (verandah), harassed the
whole of the Agaw, in every direction, and he captured many
men and cattle. After this he marched towards Gojam, and
came to Zawa by advice of the Gojamese, but after a few days
they deceived him all except Balanibaras Walda Kher. That
month Ras Aserat died at Quaratsa of a grievous illness, and
there was great lamentation in the house of Dajazmach
[48o]
Khaylu. We 'will now go back to the beginning of our story.
Then he (Dajazmach Zawede) rose from Zawa but his house
had been demolished. Some went seizing prisoners, others
went and seized the guns and others cattle, and others breast-
plates 1 . In great distress he hastened on his road to his
province and going a day's march he reached Damot (a place)
called Dambacha. How can I relate what was done at this
time ? Dajazmach Zawede came and fortified in that hill. It
583 b was fortified by order of Abuna Yosab, so that the rebels
should not reach him. And Abeto Gualu son of Has Mare'ed
came with a large army of the province of Gojam and with
him was Kuelalit (Kidney) as he was named. (To continue.)
Abeto Guala camped at the edge of the hill and sent a messenger
to say, "Send me your wife, Princess Denqenash, daughter of Has
Khaylu." Dajazmach Zawede sent back in reply, "Before, I sent
her out, and you threw down my wall of the retreat where I had
placed her." After that you tell me, "Fetch your wife." So saying
his eyes shed tears like water in the rain. Through that shed-
ding of tears all his enemies were dispersed. We will return
to the beginning of our story. God sent help from his enemies
seeing the sorrows that had overtaken him, so that he might
contend with them. Azzaje Eleyas was his helper in this manner.
He said, " Give up the wife of our Lord, Dajazmach Zawede,
whom you took out of his house against his will, whom he had
settled there in the convent." And there was a debate in
the houses of the Gojamese. And they replied, "We will
not attack Dajazmach Eleyas before we have elected him
(governor); shall we attack him afterwards?" So they took
this counsel, and they answered, " It is well " ; i.e. they gave up
Dajazmach Zawede's wife. And after that Princess Denqenash
returned and went to the land of her father, and all of them
returned to their provinces. After this Dajazmach Zawede
started out from Dambacha suddenly to attack Dajazmach
Eleyas. He did not find him, so he returned and camped
at Yamalog. Then first he attacked Dajazmach Goshu and
(Amhaiic).
[ 4 8i]
then fell upon Dajazmach Eleyas. And victory after two
days declared for Dajazmach Zawede. We will go back.
Dajazmach Zawede pressed forward along the road towards
Gojam to attack the men of Gqjam, and he came up with them
at Dambal, and won a victory ; then he returned in triumph to 584 a
his camp at Lamchan. And while there, there came a runner
of Wadaje Sabaro saying, "We have taken Nathan Walda
Amlak, send over to me (some one) that I may give up
(exchange) Walda Amlak Baru. He sent Blattengeta Biftu
and Abeto Azanach to meet him and they went out quickly to
meet him and put him in chains. (To continue. ) He (Dajazmach
Zawede) started from Lamchan and camped at Want, and
while there spies came to report "Dajazmach Gugsa has
crossed the river Abay and has camped at Koso Bar in the
guidance of Azzaje Sahelu." And from Want he rose and
camped at Bade, and marching from Sade he crossed the
Abay and passed on towards Mecha'. And there he passed
the dry season, moving hither and thither. Dajazmach Gugsa
surrounded the land of Gafat and devastated it, and all the
men of Gafat perished. And while there his mother, Em-
mabet Kafay, sent word, "There is in possession of your
land a man called Endris Adam." That was while Dajaz-
mach Zawede was in the land of Mecha. Dajazmach Gugsa
started quickly towards Begameder, to attack Endris Adam.
He was a rebel who had risen in Begameder, and when
pursuing Dajazmach Gugsa, Dajazmach Zawede came upon
Khaylu Kenfn on the banks of the Abay. And he bore
himself valiantly, and his (Khaylu Kenfu's) relatives and
retainers were captured, and he himself turning back towards
Adaware camped, and put in chains Khaylu Walda Rafa'el.
Then he marched and camped at Tababit and from Tababit
he marched and camped at Yaraz ; both of them pitched
their tents there. Then Dajazmach Zawede prepared for
battle. They met at Ayshal Meda. Dajazmach Zawede de-
feated them and the men of Gojam retreated, and while they
retreated he advanced to Baso, that is called Yawesh. He
W. B. 61
[482]
584 b turned back from Yawesh and came to Nazre"th. And various
appointments and dismissals were made. And Abeto Yamaryam
Fanta, son of Samu'el Nacho died this month and was buried
at Nazre"th lyasus. After this Abeto Goshu son of Dajazmach
Zawede came back from exile, but his mother (Zawede's wife)
Princess Denqenash went away to Begameder with Princess
Qatsaro in exile, and they came to Makhdara (convent)
Maryam. And after that he (Zawede) rose from Nazreth and
came to Bechna. While at Beclma he put in chains to die
Adara Bori who was of Baranta and spent the rains there.
Maskaram 1 began on a Friday when the Epact of the moon
was 10, the Matq'e 14. The King of Kings 'Eguala Tseyon
started from Gondar in the direction of Fogara that he might
take the medicinal waters called "Labat" on account of his
disease....
We will now go back to the beginning of the story. And
while Dajazmach Zawede was at Bechna the two chiefs sent
to say, " Let us be reconciled." Dajazmach Gugsa said " I will
give back your wife and you give me goods to the value of
300 dinars of gold." Dajazmach Zawede replied, " Agreed,"
and gave an oath and (engagement) under penalty of anathema.
He sent the gold that they asked for, and the gold arrived at
the habitations of Dajazmach Gugsa, which are called Lebo ;
but he (Gugsa) was a traitor to his oath, and kept back Princess
Denqenash, Zawede's wife, forswearing himself. After this
Dajazmach Zawede came and passed over to Sade and while
he was marching, retainers of Ras Walda Sellase came to say,
"Our master is approaching, having put Abeto Gualej to flight,
to his land of Yaju." They met in battle, and victory was on
the side of Ras Walda Sellase and all the men of Yaj perished.
He returned to his land of Tigre, and Dajazmach Zawede spent
the dry season at Sade to watch Dajazmach Gugsa, and in the
month of Nahase he rose from his camp at Sade and hastened
towards Hadis Amba, and from Hadis Amba he started and
camped at Akerma. And while there a reconciliation was
1 This is still the year 7298, j>. 478, according to the Epact given, 10.
[483]
started with Blattengeta Kuelalit and Abeto Azanach and
Azaje Asego. They came to the camp of Dajazmach Zawede
with oaths and penalty of anathema, and Blattengeta Kuelalit
came to Debra Dema and dwelt there in sanctuary.
In the 7301 (1808) year of the creation of the world Maskaram
began on a Saturday ; that was the (year) of the evangelist
Matewos, the (New Moon) (?) rose the night of the 16th, the
Tenteyon was 4, when the Epact of the moon was 14 and 585 a
the Matq'e 16. Yakatit began on a Tuesday. Dajazmach
Zawede started from his village of Haware in Begameder
to make a sudden attack on Dajazmach Gugsa, and he
camped at Mount Maryam and came to the habitations of
Gondar. And he sent out a herald to proclaim, "Come! Come
forth to meet King of Kings Takla Giyorgis at Waldebba."
And he turned out Atse 'Eguala Tseyon and returned to his
camp at Mount Maryam, it being Saturday, and then he moved
out of his camp and camped at Abba Samu'el. Here begins
the trial of Dajazmach Zawede. On the 18th of the month
Yakatit, on Friday, the battle began and in the evening of
Friday, a retainer of his, a Galla, a pretended ally deserted
and played the traitor to his master Dajazmach Zawede. Now
that Galla was like the Jew that sold his Lord; he (Dajazmach
Zawede) waited through the Saturday considering over it, and
in the evening of Saturday the Gojamese betrayed him, and
went over to the Galla, for it is their habit to be traitors. And
first they put Ras Mare'ed to death at Wagara, and the same
day deserted from Dajazmach Zawede, according to their
custom. On the 20th of Yakatit, on Sunday, a battle took 585 b
place and the Galla advanced against him, but they (Zawede's
force) retreated without engaging, they were beaten, and
victory remained with the Galla. But God delivered Dajaz-
mach Zawede according to his mercy, and the prophecy of his
father David was fulfilled in him, as it said in the Bible, " A
Prince is not saved by many men, and a horse is a vain
thing for safety, and he will not escape by great strength 1 ."
1 Ps. xxxiii. 17.
[44]
Dajazmach Zawede escaped on foot to his village and came to
the house of Demetros Khaylu and he sent him by boat to
Mecha and he came to the house of Engulal Khaylu, and while
there he released those in chains that were dwelling at Daq
(island in Tsana) who were Azaj Eleyas of Agaw, Delu Nacho
and Delu Amaro, taking an oath and (binding himself) under
penalty of anathema. Then he started out and camped at
Jamma, and met those of his soldiers that had escaped from
the defeat, Fitawrari Sande and Fitawrari Biftu. And of those
that Dajazmach Gugsa put in chains were Balambaras Walda
Kher and Kantiba lyoram, and Liqa Maquas Tesfuyo and
Walda Ab, and Walda Abib and Walda Gabre'el, Walda
sse a Sellase. How should I enumerate those that were left in the
hands of the Galla ? And Ras Gugsa returned to his province
in the year ,of the Evangelist Matewos. The 5th year Atse
Hezeqeyas died and Dajazmach Adegah and this (A.D. 1813)
was the year of Matewos the Evangelist, and the third year
(three years after (1816)) Ras Gabre died the year of the
Evangelist Lukas. The second year Ras Walda Sellase died
(1817) the year of Evangelist Johannes, and before his death
at that time Abuna Qerlos came, and the third year (1818) the
Evangelist Markos, died Atse Takla Giyorgis in (the month of)
Takhsas and in Genbot Atse Guala died 1 . On the 15th of Sane,
Atse lyo'as his brother came to the throne, and in the third
year Abuna Qerlos was expelled ; he was vanquished in a matter
of Faith, when he professed, "His Son by Unction 2 ,' 1 and he
went away to Tigre and that was the year of the Evangelist
Johannes. And the third (1821) year (after), that of Evangelist
Markos, Atse lyo'as died, and the Echage Walda Yona. And
Atse Gigar was King and Johannes was created Echage.
And in a year the righteous Echage Johannes retired and
abandoned his office and went to his province (1823). And
Filipos was created Echage and the third year that of the
Evangelist Matewos after he had ruled over the whole world
1 3 June 1818.
* Vide Appendix : Theological Controversies in Abyssinian Church.
[485]
except Shoa and Tigre, Ras Gugsa died at Debra Tabor and
was buried 16th of Genbot 1 on a Monday, and the period
of his dominion was 27 years. And after that Walda Yanain
was appointed and the next year (1826) that of Markos, there
was a great migration from Semien and Dajazmach Khaylu
Maryam came to make war. He reached Mount Manta to
put Atse Ba'eda Maryam on the throne, and he stayed at
Mount Manta fifteen days, for Ras Yman was not in Begameder
but had gone to Gojam to do battle against Dajazmach Goshu ;
Dajazmach Khaylu Maryam seized the ford of the Geyon (river)
so that he might not cross it, and when they failed at the ford
they crossed by the bridge at Dangal Bar, and they came as
far as Azazo and pitched camp at Samona Bar. Dajazmach 586 b
Khaylu Maryam retreated in panic and pitched camp at
Waldebba, and the battle began. And they fought for three
days and a great number were killed. And they shut him
out from the water of the (river) Angareb, as it is written,
" Shutting out water is the beginning of strife." And on the
29th Takhsas on the Day of the Nativity of Our Lord, Dajaz-
mach Khaylu took to flight in fear and trembling, and Ras
Yemam and Dajazmach Maru pursued him as far as Wagara,
but did not catch him up; many were killed on the road, and
the Tabot of Dafacha was destroyed. He tarried at Gondar
for the day of the fast of the Nativity, and in the evening
he returned and came over to the Echage, Filippos, and
received his blessing and broke bread with him. Dajazmach
Khaylu Maryam came to his village, sick from poison ; he died
and was buried at Waldebba in Genbot of that year. Dajaz-
mach Oubie was appointed. Dajazmach Maru had a battle
with Ras Yemam and they fought at Amdamit, and Dajazmach
Maru was killed by a gunshot and Ras Yemam came to his
village and died by violence. Ras Maryo was appointed, and
Semien was devastated by the soldiery of Maru. And the
third year Maru came out of his village of Debra Tabor and
went to Tigre while Dajazmach Oubie was chief, and fought
1 25 May 1825.
[486]
with Sabe Gadis, Dajazmach of Tigre, and Ras Maru was
killed 1 by a gunshot and was buried at Mount Abay, and
Dajazmach Sabe Gadis was taken and remained one day and
was put to death with spears before sentence (had been given).
And after that his brother was appointed, Ras Dori. And
587 a Atse lyasu was made King. Dori died and lyasu was deposed.
Atse Gabra Krestos was made Negus and died. All this
occurred in one year.
In the year 7322 (1830) of the creation of the world Ras Ali
was created chief of the Generals, and Atse Sahelu was made
Negus.
Here the MS. ends abruptly and the following summary of events may
be added from other sources.
Dajazmach Zawede, after his defeat, fled and was captured by Walda
Rufa'el and handed over to Ras Gugsa, who threw him into a prison at
Balamba, where he died. Gugsa made his son Ras Alula Governor of Damot
and gave him as a wife Wayzaro Menin, who became the mother of Ras
Ali, destined in manhood to be one of the most powerful chiefs in North
Abyssinia. War continued between Ras Gugsa and Walda Sellase, the latter
having the King, Takla Giyorgis, in his protection rather than in alliance.
Walda Sellase died in 1816. Hezeqeyas died 17th Magabit (2Gth March)
the same year. Atse 'Eguala Tseyon died 27th Genbot (3rd June) 1818,
Takla Giyorgis having preceded him on the 12th Takhsas. The latter was
buried at Axum.
After Atse lyo'as died 3rd June 1821, Atse Gigar may be said to have
had a little more than the empty title of King of Kings ; but though greater
power was exercised by various contending governors, such as Dajazmach
Sabagadis in Tigre, Ras Gugsa in Begameder and Dajazmach Khaylu in
Semen, he had at least survived the other puppet kings and pretenders.
He enjoyed this precarious position for nine years. Ras Gugsa died 23rd
May 1825, and his son, bearing the Muslim name of Ras Imam, was elected
his successor. After the death of Dajazmach Khaylu, his son Dajazmach
Ube (pronounced Ubye or Ubie) succeeded to the governorship or dictator-
ship of Semen.
The writer in f. 585 b to the end summarizes the history of the country
to 1830. A fuller version of this i>ortion is given in a MS. lately found
among the d'Abbadie Collection in the Biblioth^que Nationale, No. 118.
1 The date given by MS. 118 Abbadie of the death of these two chiefs is 1829. It gives
the account of their battle and their death. VicU- the continuation of the history taken from
the above MS.
From 1830, where our MS. terminates, the d'Abbadie MS. (ed. and trans,
by C. Conti Rossini) brings the history up to 1840, as follows (f. 246 b, col. a).
Both (of these Chiefs, Marye and Sabagadis) were buried
at Debra A bay. Whilst their battle was raging there, the
heat was terrific and many men perished of thirst. The Lord
had pity on them and caused an abundant rain to fall ; a
great stream of water burst forth and mingled with the
blood. The thirsting men drank of this water and fell ill
of the disease called fatsant (AftVh*); some died and some
survived.
After the death of Ras Marye, Dori rose to the position of
his brother. (Dori) departed to return to his country, while
Daja/mach Ubie remained in Tigre. During this march of
Dori, some of his troops died of fatigue and hunger; there
were some who sold their horses for bread, others for a bowl of
milk. Yet for all that they were in such misery there was not
one who did violence to the poor or seized any (of their) goods,
for Ras Dori was a just judge and loved not ill-usage. In his
great love of justice he thought to show obedience to the King,
but the Lord would not permit him. Of his hatred of ill-treat-
ment he gave a proof when a soldier seized a piece of bread or
a bowl of milk ; he gave the man who had been despoiled the
offender's horse. While he was acting thus, the Almighty cut
short his life for the sins of the people. On his return to camp,
he fell grievously ill. He put in prison Dajazmach Kenfu and
Amade, in order that they might not create disturbance and
remained thus for three months ; then he died and was buried
in the tomb of his father. The month in which he died was
Sane (June), 1831.
Ras Ali was elected. He let out Dajazmach Kenfu and
Amade from the prison where Ras Dori had thrown them and
bestowed on Dajazmach Kenfu the government of the country
formerly ruled by Daja/mach Maru. He then sent Amade back
to his country to govern his own district. In his province there
was a village called Baba, where there was a church. Amade
entered the church, defiled it, had food and drink brought to
[488]
it and invited to it all the Muhammedaus. While they were
there eating and drinking, a thunderbolt fell and terrified
them, even as it had terrified Paul. However, he was not con-
verted like Paul, but hardened his heart, like Fare'on (Pharaoh),
for he belonged to the race of Gran. Before that he had set
fire to many churches ; and some of these he had turned into
mosques for the Musselmans. Then he set forth to wage war
on Ali Faris. But Ali Faris defeated him and put him in chains
because he had not shown the justice of the Lord. After
(Amade) had been imprisoned, Has Ali sent messengers and
made peace, in order that (Ali Faris) might set him at liberty.
The latter did so. Ras Ali did not remember that he (Amade)
had destroyed Christianity ; but the Lord, who measures not
this practice, willed him to be a prisoner that he might perish
at the hand of Ras Ali ; thus he acted not friendly to Christ,
though he acted friendly towards men. After that, the sixth
month after the election of Ras Ali, Ali Faris came to wage
war on Ras Ali. With him was a Christian who had taken the
name of Eguala Anbasa, although he was not of the royal line.
Ali Faris wanted to make him Negus, but was defeated and
had great trouble to escape and get to his country, Raya, where
Ras Ali was unable to find him. When Ras Ali returned to his
country, (Ali Faris) returned to his. For a long time affair*
remained in this state. After a time, Amade came bearing the
books of the Muslims and all their laws, to convert the Christians
to Islam and deny Christ. While he was on the road and was
trying to join the son of his sister, he died on the march. They
brought back the corpse and buried it in his own country. In
this manner our Lord wrought, for he loves Christians for
whom he died and gave himself.
Ras Dori, when he was alive, elected to be King of Kings
lyasu, son of Solomon King, son of Takla Haymanot, the king
who renounced the world and retired to Waldebba. The reign
of lyasu began on the Feast of Pentecost in the month of Sane.
After he had begun to reign, he betook him to riding on horse-
back and to go on campaigns. Ras Ali heard that he did all
[489]
these things while he was beginning the war against Ali Faris.
When he had defeated Ali Faris, he drove lyasu out of the
kingdom and nominated King of Kings Sahela Dengel in his
stead. When Sahela Dengel was called to be King, the Clergy
of Azazo were hostile to him, on account of the Faith. While
Ras Ali was passing through the land of Dambeya to carry on
war against the Agaw, the Clergy of Azazo said to him, " Send
him away ! " And he sent away the King and made him stay in
the Country of Zengaj. All this took place about the time of
the Epiphany. After him King Gabia Krestos, who was living
in Mesraha, ascended the throne on Sunday of mid Lent, in
the month of Magabit. He remained for three months, then
he died, 27th of Sane, and was buried in the convent of Our
Father Takla Haymanot, which is in Adababay. After this, on
the return of Ras Ali from his expedition, King Sahela Dengel
started from Zengaj and met Ras Ali in a village called Tsagur,
and discussed with him the question of the kingdom, and said
to him " Bring me back to my kingdom." He (Ali) ordered that
he be allowed to return, so he came back and reigned. When
he was reinstated, there came the rebel who had appeared
before with Ali Faris, who had taken the name of Eguala An-
basa. After having wandered from place to place and from
country to country, he came and entered the convent built in
the name of Our Lord Jesus Christ, on the bank of the river
called Qaha, in company with a few men. He took the horn
outside the church, and, sounding it, cried, "I am the King
whose name is Theodore." Hearing of this, King Sahela Dengel
was disturbed in his heart ; in the evening he started out with
his attendants, killed him with blows of his sabre, cut off his
head and stuck it on a tree in Adababay. With the dead man
was a eunuch ; Sahela Dengel made him a slave and kept him
with him, and to this day this man lives with the King. As for
the cross and monk's habit which belonged to the pretender,
(Sahela Dengel) took them away and placed them in the palace,
where they can be seen by those who come to pay respects to
the King.
w. B. 62
[490],
After Ras Ali had appointed Dajazmach Kenfu to be
governor of the province to which Dajazmach Maru had been
nominated, he (Kenfu) preserved the country in peace against
oppressors and robbers. He cut off the hands and feet of
brigands and thieves. So the country he ruled could rest quiet
from the violences of the soldiery ; rich and poor rejoiced in
his rule. In his day was abundance, and famine ceased. In his
time it was heard that the Turks had come and had camped
at Matemma. When he heard of this, the whole country was
alarmed and grieved and all made supplication (for help) with
loud lamentation. Said Dajazmach Kenfu "Have no fear; be
not afraid. So long as I am not dead, you shall not die ! "
This said, he departed and betook him to Matemma to make
war on the Turks, who had come to take tribute from the
Arab tribes (lit. sons of Arabs) who inhabited Matemma.
The numbers of the Turks were 400. He gave battle to them
and he slaughtered them and the inhabitants of Matemma.
Their Commander, however, was not there ; he was at Sennar.
Dajazmach Kenfu returned in peace to his province. Having
heard of this, the Franks said to Muhammed Ali, "If the
Christians are molested, we shall no longer be friends with
you." With such language they forced the Turks to abandon
war against the city of Gondar. Before Dajazmach Kenfu died,
his two brothers, Dajazmach Yabru and Andawa Khaylu, died ;
their mother was Wayzero Walatta Takle.
In the days of Ras Ali, retainers came, relations of Ras Ali,
and raised trouble in the city of Gondar. On account of such
disorders, the King and the Echage went away and spent the
night at Tsadda. Seeing this, the retainers had no fear, for the
Lord willed that, though servants, they should hold them in
contempt. Before this, a like outrage was committed in the
reign of King Gigar. Soldiers came who penetrated into the
city and camped in the market-place. The King and the Echage
came out and remained in the market-place, but the soldiers
had no respect for their authority and plundered Dengeyage.
And on his flight the Echage fell ill and died. Dajazmach
[49i]
Kenfu also lay ill for many days and died. When he died
none of his followers showed any grief, although they divided
amongst them his riches. A few men bore his body and brought
it to Fanja and buried it.
After the death of Dajazmach Kenfu, Goshu Berru was
elected. Before the election of Goshu Berru, Ras Ali said to
the sons of Dajazmach Kenfu, " We have bestowed on you the
country of your fathers."
In these days, Lejj Walda Takle arose and stirred up the
villages, and while the country was in such a state of unrest
Dajazmach Berru came with his father, Dajazmach Goshu, by
Dengel Bar. They gave battle to Lejj Elma and Makunnen, sons
of Dajazmach Kenfu, defeated them and took them prisoner and
put them in chains. But these things were done by Dajazmach
Berru when Has Ali had said " I have given you (this country)."
Thence he advanced to Dambeya. The clergy of the capital
came and gave him a reception; he received them, offering
food and drink and made no difference between right and left.
Then, as they did not bring in their tribute (requisitions) he
bought up the crops and forbad the introduction of cereals
into the city. On account of this, the clergy assembled, united
in the intention of betaking themselves to Debra Tabor to Ras
Ali to bring an accusation against Berru, saying, " This man
has seized the fruits of the earth which the Kings have be-
stowed." Thus they came with an accusation. Ras Ali replied
"Be reconciled." They answered "We will not be reconciled,
for we are afraid of him ; it is impossible for us to go back to
our country; nay, we will go as exiles to another country."
Then (Ali) said to Berru, " We have given you the province of
Gojam ; return to it." And so the priests went back in peace.
After Dajazmach Berru went away, war broke out, and he
lost the friendship of Ras Ali. The latter gave to his mother
the province of Dajazmach Maru. Dajazmach Berru went away
and set at liberty the sons of Dajazmach Kenfu. These entered
Quoratsa. The son whose name was Elma, while disporting
for -HVjZ,) himself on a horse, fell and was killed
[492]
Then Ras All and the Itege Manan sallied forth to make war
on Gojam. The Itege went to the country of the Agaw, and
while she was there Lejj Makuannen came to the province of
Dambeya and engaged Lejj Walda Takle in battle. Lejj Walda
Takle was the victor, captured him and put him in chains at
Saramba. After this, Wayzaro Manan came to Ferga Bar and
reached Dambeya. The country was much disturbed by her
and by Walda Takle. She pursued Walda Takle. The latter
248 b marched to the top of an amba, the amba was taken by storm
and she (Manan) captured Walda Takle. Keeping him prisoner,
she entered the city the 23rd of the month Nahase. Previously
to this, she had driven Sahela Dengel out of the kingdom
(2 ( .)th August, 1840). On the 24th of this month, Johannes was
made King of Kings, son of Takla Giyorgis. Then she really
became the wife of King Johannes. The royal ceremonial was
carried out for them. In these days the city underwent grave
disturbances ; the soldiers broke into all the houses and ate up
all that the inhabitants of the city had to eat. There was a
great famine and many people perished of hunger.
APPENDIX A.
CHRONOLOGY AND CHRONOGRAPHY OF ABYSSINIANS.
The chronography of the Abyssinians is that of the Mother (Coptic)
Church of Alexandria. It would appear from Georgius Syncellus that it
was initiated by the Alexandrian monk Panodorus 1 , who flourished under
the Emperor Arcadius (395-408 A.D.) and founded a system of chronology
based on Egyptian and biblical sources. He fixed the incarnation of Christ
in the year 5493 of the world and made the year 1 A.M. begin on the
29th August, 5493 B.C. in accordance with Alexandrian reckoning, which
begins the year with the 29th of August (Julian) or 9th of September 2
(Gregorian), = the 1st of Tut (Coptic), = the 1st of Maskaram (Abyssinian).
In this way he anticipated the date assigned to the incarnation by Dionysius
Exiguus (who died circ. 540-560 A.D.), the founder of the Dionysian era.
His contemporary, Annianus, an Egyptian monk, also mentioned by Syn-
cellus 3 , made a step forward in the system of Easter reckoning ; he began
his Era on 25th March, 5492 B.C., this date (25th March) being held by
many early chronographists as the fateful day of the incarnation of Christ,
the creation of the world, and the Day of Resurrection. He combined 28
nineteen-year cycles of the Moon into a 532 year period, which he took as
the basis of his Easter reckoning, at the close of which Easter Day would
fall on the same day and the Golden Number would revert to 1.
Annianus placed the birth of Christ in the year A.M. 5501, and this is
the date adopted by the Abyssinians according to the MSS. extant, though
they do not ascribe to this writer the determination of this date. The
Alexandrian and Abyssinian era, beginning on the 29th of August, is seven
months earlier than the era of Annianus. In order, therefore, to convert
the Alexandrian and Abyssinian date to dates A.D., or Christian era, sub-
tract 5492 from the given year of the world and there remains the year A.D.,
which from 1st January to the 29th August agrees with the Abyssinian.
From the month of September to the end of December, 5493 subtracted
from the given date gives the correspondence with the Abyssinian date.
1 6uXaj3eoTaT< ^lova^w (rvyypaC^el 'A.vviav<o KOI Havo8<apa>, Syncellus, ed. Dindorf, V. 27,
p. 61, and v. 32, p. 75.
2 Julian dates are in this appendix converted into Gregorian by the addition of eleven
days, the proper correction for the eighteenth century of our era.
3 Annianus, according to Syncellus, was the contemporary of Theophilus, the 22nd Arch-
bishop of Alexandria, A.D. 385-412. He was the first to conceive the 532 years cycle.
(Syncellus, ed. Dindorf (1829), I. 62-65, 597, and Dr Fotheringham in Journal Theolog.
Studies, Oct. 1921, p. 53.)
[494]
Although we have the authority of Georgius Syncellus for crediting
A in liamis and Panodorus with the elaboration of what is called the Alex-
andrian era on which the Coptic and Abyssinian computations were founded,
no mention of these names is found in the existing Abyssinian MSS.
relating to these computations. Chronographical computations (called
Hasab) are found in the following MSS. in the British Museum: Or. 815 ;
Or. 816 ; Add. 16,217 ; the latter is the source drawn upon by Scaliger
for his exposition of the Abyssinian system in his work De Emendatione
Temporum ; and Add. 16,252 a voluminous work brought by the missionary
Krapf and founded on the work of Abu-1-Shaker (ca. 1257 A.D.) 1 .
The MS., Or. 815, ascribes the Abyssinian chronography to Demeteros 2 ,
Patriarch of Alexandria from 190 A.D. to 232 A.D. According to Eusebius
there were discussions on the date of Easter at this period, but no hint is
given that Demetrius played any part in it. According to this MS. the
reform and corrections of the calendar were the work of "Giyorgis, the
son of 'Amid," better known as Al-Makin or Elmacinus, a Katib or
clerk of Egypt who was born in A.D. 1223 and died 1273 at Damascus.
No chronographical work survives of this writer, who is known only
by his Historia Saracenica, a history from Muhammed to the beginning of
the reign of Atabak, and a history from the Creation to the fourth Sultan of
Egypt, Malek Addaher Bibars (Schnurrur, BibliotJieca Arabica, p. 115) 3 .
1 In the Colophon of this Ethiopic MS. we read "This blessed book composed by the
illustrious lord, and exalted doctor of Scripture, Abushaker, son of Abielkiram Petros,
monk, ebna Elmmahaddab, which signifies son of an educated, or rather, son of a learned
man, who was known by name Barish, who was ordained deacon of the Church of Ma'ellaqa ; and
he treats of the computation of the world in this book from the Creation of Adam, on him be
peace, up to the year 6750 according to the Egyptian reckoning, which agrees with the year
1569 of Alexander and also with the year of the Tanballat (Muhammedans) 655" (A.D. 1257).
There are the two following works of Abu-1-Shaker in the Vatican Library :
(1) Petri abusciori Abicarami, Monachi, Quaestiones de Trinitate et Incarnations,
etc., in Codice scripto propria auctoris manu, anno Martyrum 998, Christi 1282.
(2) Petri abuscMacherii, Eborarrahebi Abilcarami, e gente Coptorum, Diacaiii
Ecclesiae S. Marine in Moallaca, in Cairo Vetere, liber inscriptus ; Demonstratio, compo-
situs anno Martyrum 987, Hegirae 669, in 50 capita divisus. A, Dillmann, Catalog. MSS.
Orientalium, p. 146.
f. 25, col. 2 2 In the name of the Father, Son and Holy Ghost, one God, we are writing down the
computation that the Patriarch Demeteros, Archbishop of Alexandria, instituted, who was
consecrated in the 180th year after the Ascension of Christ ; in the 27th year of his office.
The Holy Spirit, praise be to him for ever, revealed to the Holy man the computation,
because the Christian people from the time of the Apostles to his day fasted always cudi
year the fast of our Lord, taking 40 days from the 2nd of Teqemt to the 21st of Yakatit, and
thereafter they paused (interrupted the fast for) a period, and observed the week of his pussion
and resurrection, and celebrated them thus, taking the beginning of the Fasts and the Feasts,
that first started in the time of Christ, by a certain number of days from among the months.
3 The authorities quoted by Abu-1-Shaker are: Carmen Arablcimi \ Joannes Pamascvnus
(cap. 4, 39) ; Mahbul, son of Constantino, Bishop of Mabug ; Ba'ala Zaidg el Hakmi ; Basilins,
[495]
According to the Abyssinian MSS. the date of creation of the world is
5493 B.C. They used the 532 year cycle, beginning with A.M. J. The date
of the birth of Christ is A.M. 5501, the 181st year of the Cycle, Golden
Number 1 1, Epact 9, Tentyon 1, which would give Wednesday the first day
of the Abyssinian year, or E for their year letter, corresponding to year
letter G of the Julian or Gregorian era. The correspondence, therefore, of
the Abyssinian to the Coptic, Julian and Gregorian eras would be as
follows, e.g. A.M. 7283, 29th Takhsas = 7283, 29th Kiyhak (Coptic) = 1790,
26th December (Julian) = 6th January, 1791 (Gregorian). Another era used
is one called the Year of the Martyrs ( t ^0o r t':ft a ld^ m: t'f) which is given in
the MSS. as 276 years after the birth of Christ (= 28,4 A.D.), being reckoned
from the persecution 1 of Diocletian in the year of his reign. The term
"Year of Mercy" ( t }ao : ts t l fh't's) is applied both to the years of our
Lord and to the years of the Cycle of 532 years to which they correspond.
Until the introduction by Dionysius Exiguus of his reckoning of the
Christian era, in the year 532 A.D., this Era of the Martyrs, or as it was
also called, the Era of Diocletian, was in general use by Christian writers.
The days of the week in Ethiopic are :
1. Ehud (h/h-j^ :), i.e. Sabbath of the first (Ehud) day = Sunday, or
Sambata Kresteyan (Sabbath of the Christians).
2. Sanuy (flfy&:), 2nd day = Monday.
3. Salus (IP A- AS), 3rd day = Tuesday.
4. Rabue (^fl-d :), 4th day = Wednesday.
5. Khamus ("^<n>-f| ), 5th day = Thursday.
6. Arb (dC"fl:) (evening) = Friday.
7. Sambata Ay hud, Sabbath of the Jews, or qadamit sambat (= Early
Sabbath) = Saturday (4>%*9 s ).
The Abyssinian year, beginning on the 29th August (Julian, =9th
September, Gregorian) has the following months :
Abvsstoiau Coptic j^ ^ Ycar
Maskaram = Tut, Oy ' begins 29 Aug. = 9 Sept. ; 10 Sept.
Teqemt = Babeh, <ub 28 Sept. = 9 Oct. ; 10 Oct.
Khedar = Hatur,j^* 28 Oct. =8 Nov.; 10 Nov.
Takhsas = Kiyhak, ^^ 27 Nov. = 8 Dec. ; 9 Dec.
Ter = Tubeh, AJ$J 27 Dec. = 7 Jan. ; 8 Jan.
Bishop of Cacsarea, in the Hexaemeron (cap. 16) ; Joannes, son of Saad, son of Joannis, son
of Kulzem ; Mar Jacobus Sarugensis (cap. 14) ; Josephus, son of Gorion ; Said, son of
Batrik, Patriarch of Alexandria (cap. 14, 23, 30, 46, 50).
Another important work on this subject is no. 160 in Zotenberg's Catalogue des MSS.
Ethiopiem, Biblioth&quc Nationale, Paris.
[496]
4i ni- Julian Gregorian
C P tl o o
ordinary ordinary Leap Year
Yakatit - Amshir, /-JUI begins 26 Jan. = 6 Feb. ; 7 Feb.
Magabit = Barmahat, Ol^ 25 Feb. = 8 Mar. ; 8 Mar.
Miya/ya = Bannudeh, *>j*jj 27 Mar. = 7 April ; 7 April
Genbot = Beshnes, v~L> 26 April = 7 May ; 7 May
Sane = Bawneh, AJ^J 26 May = 6 June ; 6 June
Hamle = Ebib, <*r~:J\ 25 June = 6 July ; 6 July
Nahase = Misry, jjy- * 25 July = 5 Aug. ; 5 Aug.
Paguemen = Epagomenai 24 Aug. = 4 Sept. ; 4 Sept
After the Abyssinian leap year (i.e. when the Abyssinian year divided by 4
gives remainder = 0) IstMaskaram will fall on 30 Aug. (=10 Sept. Gregorian)
and 1 must be added to the Julian month till 28 Feb. inclusive.
Each Abyssinian year is named after one of the Evangelists in the
following order: Matthew, Mark, Luke, John; the leap year, with 6 days of
Paguemen, is called the year of Luke, the other three are ordinary years.
Thus, 7327 A.M. was a Luke year, and the next year begins with the 1st
Maskaram = 30th August, Julian. So all next below the multiple of 4 are
years of Luke, e.g. 7223, 7139, etc. The years divided by 4, leaving no
remainder, are years of John ; having a remainder 1, years of Matthew ; a
remainder of 2, years of Mark. ( Vide Ginzel, Handbuch d. mathematiscJien
und technischen Chronologie, Bd. in. p. 321.)
Extracts from an Abyssinian MS. on Chronography and Chronology
are adjoined.
MS. OR. 815, BRITISH MUSEUM.
Book of Years. Calendar.
f. 17, col. i In the name of God the merciful and compassionate, we will begin the
writing of the book which speaks of the years of the world which were
collected by the revered and exalted father Giyorgis the son of 'Amid of
the Land of Egypt, prayers and blessings be upon the friend of God for
ever and ever, Amen. For our teacher said, and he laid down the law that
the number of the years from the beginning until the end was 7000 a years ;
1 The germ of this idea seems traceable to the Book of Enoch, which seems to have had
such a widespread influence upon patristic and religious writing during the ages succeeding
the 2nd century B.C. In the Ethiopic Enoch we are shown a system of ten weeks, which last
from the creation of the existing universe to the revelation of a new heaven. The eighth
week is the Week of Righteousness. The duration of each week is not stated, but it may
1x5 observed that the word Suba'e, plur. Suba'eyat, rt-fl^i plur. rt-O'Vf^' though generally
applied to the period of seven days, i.e. a week, may also be translated by " periods of seven."
In the Revelation of St John, chap. xx. 4-7, there is a period of a thousand years, during
which those who had been beheaded for the testimony of Jesus reigned with Christ. Thru
comes a deceiving of the nations, and a judgment. This may IK> compared with the eighth,
% [497]
there was no one who knew this from their writings ; but the learned were
anxious to correct their histories that is to say their reckoning. And what
was known to them was that there had been from the Creation of Adam
until the appearance of Christ our Lord in the flesh, 5500 years. And the
interval is given by the revelation, from Adam to the birth of Noah, 1657
years ; from the birth of Noah to the cessation of the Flood, 2256 years, col. 2
In the 128 year of Mercy in the 5th Cycle, from the cessation of the Flood
to the building of Babel, 571 years and their sum is 2827 years. In 167 year
of Mercy, in the 6th Cycle, from the Building of Babel to Abraham 501
years. On that year of Mercy 136, the 7th Cycle, and their sum is 3328
years. From Abraham to Moses 425 years and in the year of Mercy 29 in
the 8th Cycle, and their sum is 3753 years. From the birth of Moses to
Dawit (David) 694 years and years of Mercy 191 in the 9th Cycle, and their
sum is 4447 years. From Dawit to Nabukadnatsar 469 and their sum is
4916 years. Year of Mercy 128, the 10th Cycle from Nabukadnatsar to
Iskender 265 years, and their sum is 5181. From Iskender the Macedonian f. I7b,
to the birth of our Lord 319 years and their sum is 5500 years; and the l
year of Mercy 180 in the llth Cycle. He was conceived on the 19 Magabit
(26 March N.S.), on a Sunday, and he was born 29 Takhsas (5 January),
on a Tuesday, in the reign of Awgestos Qesar, the King of Rome, and at
that time, Epact of the Sun was 1 and Epact of the Moon 9, and He
was baptized the 11 Ter, on a Tuesday (17 January), in the year 5531 in the
16th year of the reign of Tibaryos when Epact of the Sun was 3 and Epact
of the Moon 11 ; and was crucified in 5534 on the 27 of Magabit (3 April),
Epact 14, and Matq'e 16, and He rose on the day of the Feast of the Incar-
nation, that is the 29 Magabit (5 April), and He ascended into heaven on the
8 of Genbot (14 May). And after Christ was born Awgestos lived 14 years,
Tibaryos reigned 23 years. Gabeyos reigned 4 years. Qalawdewos reigned col. 2
ninth, and tenth weeks of Enoch. The combination of the two ideas of weeks and a definite
period of a thousand years appears for the first time in the Epistle of Barnabas, chap, xv,
where the six days of creation are interpreted to mean six periods of a thousand years each,
in support of which Psalm xc. 4 is cited. These are followed by the sabbath rest of a
thousand years when the Son shall have come and destroyed time and judged the ungodly
and changed the Sun, Stars, and Moon. With the eighth day God will make a beginning
of another world.
There is no evidence that the author of the Epistle of Barnabas originated the idea of
the term of 7000 years, but he is the first extant author who used it. The idea acquired
a wide popularity and is found in Jewish as well as in Christian literature. It would be very
easy to interpret Enoch's weeks in the light of this chronology. But it will be observed that
while Enoch recognises ten weeks, Barnabas has only one week.
If Enoch's ten weeks are to be fitted into Barnabas's 7000 years, then each week must
contain 700 years or seven centuries. The century should be a day of Enoch, seven centuries
his week, 70 centuries his ten weeks.
w. B. 63
[498]
I
14 years. And in the first year of his reign Matewos wrote his gospel the
20th year after the ascension of our Lord. In the 4th year of his reign Markos
wrote his gospel 14 years after the Ascension of our Lord and the last year
of his reign Lukas wrote 22 years after the ascension of our Lord. Neron
* reigned 13 years and in the 8th year of his reign Yohannes wrote (his gospel)
and in the end of his reign they put Petros and Pawlos to death on a Sunday.
Asbasyanos (Vespasian) reigned 9 years, and in the 6th year of his reign,
the Temple of Jerusalem was destroyed, 40 years after the Ascension of
our Lord, and 5574th year of the world, from the birth of Christ to the
conversion of Etyopya 245 years, and from the conversion of Etyopya to
Diyoqletyanos (Diocletian) 31 years and their total is 5776 years. And from
f. 18, col. l the birth of Christ our Lord there were 276 years. And Christians kept
the true faith, till Diyoqletyauos ruled. And from Diyoqletyanos till the
council of Niqya (Nicaea), 59 years, of the 318 Fathers of the Orthodox
Faith, that were assembled, in the 12th year of the reign of Costantinos, on
account of Aryos (Arius), who declared the Son (to have been) created.
And then their Chief Bishop was Iskanderos Patriarch of Iskanderya
(Alexandria), and he was one of the 19 Archbishops. And from the birth
of Our Lord there were 335 years ; and their total was 5835 years. And
from the Council of Nikya to the Council of Questentenya where 150 were
assembled and their Chief was Timotewos, Patriarch of Iskanderya, and he
was of the number of 22 Archbishops in the time of Tewodosyos who was
col. 2 in power 58 years. And from the birth of our Lord (there were) 393 years
and their total is 5893 years, and the year of Mercy 41, in the 12th Cycle.
Now the reason of their being assembled was on account of Maqedonyos,
who declared that the Holy Ghost was Himself created, and on account of
Sabalyos, who said the Father, the Son, and the Holy Ghost was one person
(lit. one " face " &*IK :). And again on account of Abulimaryos (Apolli-
narius) who said there was no soul in our Lord, in the days of Tewodosyos
who was a child. And from the Council of Questentenya (Constantinople)
to the Council of 'Efeson (Ephesus) where 200 were assembled, on account
of Nestor (Nestorius) who declared, the Son (was) in the Flesh. And their
Chief was Qerillos and he was one of the number of 24 Archbishops 55
years. And from the Council of 'Efeson to the Council of Kelqedon
(Chalcedon) where 636 were assembled in the time of Marqeyon (Marcian)
who said there were two natures ( n/MJt',:). and they all agreed through
being terrorized ; and none remained except only 6 who were Diyosqoros
f. 1 8 b, patriarch of Iskanderya, he being one of the 25 Bishops, and Tewoderos
] Bishop of Warabya, and Maqaros of Qaw, and Ya'eqob of Rad'e, and Alesetas
of Furs, and Sem'on Soryawi, 1 1th [11 7th] year (of the Cycle). From the birth
[499]
of our Lord was 469 years, and their total was 5960 [5969] years. From
Kelqedon to the mission of Muhammad (tenbalat) 170 years, from the birth of
our Lord to the Mission were 639 years and their total was 6139 years. From
the Mission to Yekuno Amlak 622 years from the birth of our Lord 1262
years and the total is 6762 years. And in the year of Mercy 378 in the
13th Cycle, Yekuno Amlak reigned 15 years, Yageba Tseyon reigned 9,
and his 5 sons viz. Bahr Asgad, Tsenef Sagad, Jan Sagad, Hazb Ar'ad, and
Yom Sagad reigned 5 years ; Wedem Ar'ad reigned 15 years : 'Amda
Tseyon, his son, reigned 30 years ; Sayf Ar'ad, his son, reigned 28 years ; col. 2
Wedem Asfarem, his son, reigned 10 years. Dawit, his son, reigned 29 years ;
Tewoderos reigned 3 years ; Yshaq with Endryas reigned 17 years, in the
10th year of his reign the 13th Cycle ended. From Yekuno Amlak to that
time 151 [154] years (elapsed). The total is 6916. Hazb Nan with 2 sons,
viz. 'Amda lyasus and Badel Nan reigned 5 years ; Zara Ya'eqob reigned
34 years ; Ba'eda Maryam, his son, reigned 10 years ; Iskander, his son,
reigned 16 years ; Na'ad, his brother, reigned 13 years ; from the llth year
of the reign of Yshaq to the death of Na'ad 84 years ; and the total is
7000 years. Lebna Dengel, his son, reigned 32 years ; Qaladewos, his son,
reigned 19 years ; Menas, his brother, reigned 4 years ; Sartsa Dengel, his f.i9,col.i
son, reigned 34 years ; Ya'eqob, his son, 7 years ; Zadengel, his son, reigned
one year ; the land was destitute of a king one year ; again Ya'eqob
reigned one year ; Susneyos, whose throne name was Seltan Sagad, reigned
25 years and 6 mouths and 9 days ; Fasiladas reigned, whose throne name
was 'Alam Sagad, 35 years, one month ; Yohannes, his son, whose throne
name was 'A'elaf Sagad, reigned 14 years and 9 months and 7 days; lyasu,
his son, whose throne name was Adyam Sagad, reigned 24 years. (The
last two words, 24 years, added in another hand.)
The rules given in the MS. (Or. 815) for finding the Epact do not call
for comment. Ludolf (Commentarius, p. 386), translates *!*: by
"subtract" 19 instead of "divide," which naturally would not give the
year of the lunar cycle or Golden Number.
Matq'e is the new moon falling six months before the Paschal New
Moon. The Chronographer adopts a theory of the Jewish Calendar by
which the sixth moon before Nisan is always Tishri, so that Matq'e is
Tishri 1, the " Feast of Trumpets," the Jewish New Year. Matq'e (<w>T4d :)
means a bugle or trumpet.
Matq'e has often been translated from the days of Ludolf by Golden
Number, which it cannot possibly be. In accordance with the above data,
pointed out to me by Dr Fotheringham, the best translation would be
" Feast of Trumpets." It will be seen that it works out at 30 minus Epact,
[500]
because 30 days is always a sign of the Lunar Month, beginning with the
1st new moon in the calendar year the same duration as the first calendar
month. The day of the month, therefore, on which Matq'e falls, is not affected
by the question whether it is the first or second new moon of the year.
Matq'e (extract from the MS.).
f. 20 a, "And again, if you want to find how the Matq'e is arrived at (lit from
col. l wnence the Matq'e issues), after you have divided all the years of the world
by 1 9 and multiplied everything and the number is known, divide by 30 as
before and what remains from 30 that is the Matq'e. And for the interpreta-
tion of the name, Matq'e means the summoner (or assembler), because just
as the Matq'e (= a horn or trumpet) of brass and stone summons (or as-
sembles) men, so this summons the fasts of the days of the whole year.
" In the first year (cycle of 532 years) when there is no Epact, Matq'e
will be the 30th Maskaram (27th September O.S.) (1st Maskaram = 29th
August O.S.). When Epact is 11 Matq'e will be 19 Maskaram (16th Sep-
tember O.S.).
f. 20 a, " Epact = 22, Matq'e is 8 Teqemt (begins 28 September O.S.). Epact = 3,
co1 - 2 Matq'e 27 Maskaram. Epact =14, Matq'e 16 Maskaram. Epact =25, Matq'e 5
Teqemt. Epact = 6, Matq'e . 24 Maskaram. Epact =17, Matq'e 13 Teqemt.
Epact = 28, Matq'e 2 Teqemt (=30 September). Epact = 9, Matq'e 21
Maskaram. Epact = 20, Matq'e 10 Teqemt. Epact = 1, Matq'e 29 Maskaram.
Epact = 12, Matq'e 18 Maskaram. Epact =23, Matq'e 7 Teqemt. Epact =4,
Matq'e 26 Maskaram. Epact =15, Matq'e 15 Maskaram. Epact = 26, Matq'e
4 Teqemt. Epact =7, Matq'e 23 Maskaram. Epact =18, Matq'e 12 Teqemt.
And again it returns and comes round again, and does not differ from that
for ever and ever. The Matq'e at the beginning of the day cannot be earlier
f. 20 b, than the 15th of Maskaram and cannot be later than the 13th of Teqemt.
col. l ^ n( j jj. ^yiu always be the 1st of nightfall (lit. rise of night) 1 and may fall
on 19 days, 11 days of Maskaram and 8 of Teqemt, and these 19 days fix
the increment to the issue (i.e. the limits of the incidence) of Matq'e.
f. 20 b, "Add 9 to Matq'e and you will have the Jewish fast, add 14 and you
col. 2 w jn g et the Feast of Tabernacles 2 , the ensuing Matq'e to the Jewish fast
9 days, and that being added, (is) the Jewish fast.
"Further, from the next Matq'e to the Feast of Tabernacles is 14 days;
the Jewish fast on dawn of day is not earlier than Maskaram, and cannot
be later than the 22nd of Teqemt, and it will always be on the 10th nightfall
(lit. rise of night). The Feast of Tabernacles is not earlier than the dawn of
1 uC|> A.A.Y-1 = flv - &$ = ] *^ n * The Abyssinians like the Jews began their day at
nightfall. uT.-t' i "iAfr > wsis the dawn of day, the two together making the day of 24 hours
- <n>XA* i from ^/XAA i purify 7?y.
[Soi]
day of the 29th Maskaram but is not later than the 27th of Teqemt, and it
will always be 15th nightfall. If the Matq'e is on a Saturday add 8 and
you will get Nanawe (Monday before Septuagesima Sunday (rpia>8iov) 1 ),
if on a Sunday (add) 7, if on a Monday 6, if on a Tuesday 5, if on a Wednes-
day 4, if on a Thursday 3, if on a Friday 2. And if further you wish to
know the addition of Nanawe when Matq'e falls on a Saturday, from the f. 21 a,
next Matq'e to Nanawe (there will be) 128 days, so divide by 30 and there co '
will remain 8 ; that then is the addition to Saturday. And if it falls on a
Sunday (add) 127 and if on a Monday 126, and if on a Tuesday 125, Wed-
nesday 124, Thursday 123, Friday 122. Further to the Matq'e found add
10 and you will find Jewish Pasch, from next Matq'e to Jewish Pasch there
will be 190 days, divide by 30 and there remain 10 days ; that, then, is the
addition for Jewish Pasch. If Matq'e falls on a Saturday Easter will be the
(next) Sunday, if on a Sunday Easter will be on the succeeding (Sunday).
Again, the Pasch cannot (be earlier than) the 25th of Magabit (=21 March
O.S.) nor be later than the 23rd of Miyazya (18 April O.S.), and it will be
the 14th (day of New Moon).
" When you have found Nanawe, add 14 and you will have the beginning col. 2
of the Fast; 11 and you will get the Feast of Mount Olivet ; add 2 and you
will get Hosanna (Palm Sunday) ; add 9 and you will find Easter ; add 3
and you will find Rekeb (aTravrtjcriv : mid-interval between Easter and
Trinity) ; 18 and you will find the Ascension ; add 28 to find the Feast of
Pentecost ; add 1 to find Mehla Dakhnat 2 , 6 to find the Fast of the Apostles
(also called Judith, fast of Trinity Monday). On next Nanawe to the
beginning of the Fast there are 14 days that you add for the beginning of
the Fast. Also from the next Nanawe to the Feast of Mount Olivet there
are 41 days, then subtract 30 and 11 days remain, and that is the addition
for the Feast of Mount Olivet. And to Palm Sunday there are 62 days and
to Easter 69, and to Rakeb 93 and to the Ascension 108, and to the Feast
of Pentecost 118 and to Mehla Dakhnat 121, and to the Fast of the
Apostles 126. All this will be from the succeeding Nanawe to these feasts
30 and what remains from dividing by 30 is the increment for each year.
" Nanawe when it falls on the 17th of Ter (=12 Jan. O.S.) cannot be earlier f. 21 b,
than this, and cannot be later than 21st of Yakatit (15th February O.S.). C(
The beginning of the Fast (Lent) cannot be earlier than the 1st Yakatit
(26 Jan. O.S.) or later than the 5th Magabit (1 March O.S.). Easter cannot
1 So-called from the 3 chants. Syrians and Copts also call it Nanawe ( = Mniveh)
NtviviriKiy, associated with the punishment of Niniveh. Fr. Alvarez speaks of Lent, the
period of penitence, as Niuiveh.
2 The interval between Easter and Pentecost when no fasts were observed (Jerome and
Tertullian).
[502]
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be earlier than 16th (rather 26th) Magabit (12 (22) March O.S.) or later
than the 30th of Miyazya (25 April O.S.), etc., for other feasts."
Tentyon 1 (extract from the MS. 815).
f.22,coLl "And if you want to find the Tentyon, which is the starting point
(tent) of the sun, take the year of the world up to the date required (com-
pleted years), and divide it into four parts (divide by 4). If the parts are
equal and there is no remainder, add the one part to the others to the
amount of a fourth (divide by 4 and add ) and if what remains is one year
or two or three, set it by itself (i.e. reject fractions), and divide by 7, which
is the cycle of the days (week), until you finish all the 5 parts, and to what
remains after dividing by 7, add the remainder that you have put down,
subtract one and what remains after dividing by 7 is the Tentyon. (Day of)
Johannes 2 is the Wednesday if the Tentyon is 1, because on that day there
was the (tent) beginning of creation of the sun on the evening of the
Tuesday (third day) on the morning of the 4th day (Wednesday) until
afternoon 3 . Johannes is on Thursday when the Tentyon is 2 ; Friday, 3 ;
Saturday, 4 ; Sunday, 5 ; Monday, 6 ; Tuesday, 7 ; and the cycle is complete
col. 2 and the course reverts to the beginning, for this is the (result of the)
division by 7."
The Day of Johannes, i.e. The First Day of the Abyssinian Year =
29th August O.S., ordinary years, 30th August following leap year.
col. 2 " And if you want to find the day of Johannes, which is the tent (start-
ing point) of the day, this same being called its rising (i.e. the 1st day of
the year), take the year you are in and divide by 4. In respect of the 4
parts, add one part (i.e. a quarter), and divide the whole by 7 and to what
remains (after dividing by 7), add 2, and that will be the day of Johannes.
If it is 1, Sunday ; 2, Monday, and so on to Saturday."
Explanation of the Table.
The beginning of the first of the Tables of the cycle of 532 years is here
given. The first vertical column gives the number of the years of the 532
cycle ; the second the Golden Number or year of the lunar cycle.
1 Tentyon (T'VfrP"^ ') is a curious corruption of ir\iv6iov apparently due to the confusion
between TI and T. According to Cedrenus, fj irap' v E\\rja-n> OTTTTJ ir\iv6os \aTtpKov\ovfj.
napa 'Pw/iatW Xeycrat. Laterculum is taken from a military term, a fixed number or pre-
scribed position. Tentyon begins with the second year of the era of Panodorus.
2 The day of John, i.e. 29th of August O.S., so called because on that day was observed
the Feast of Decollatio Johannis, airoKt>aXi<rp.t>s rov 'ludwov /San-rio-roC. In Coptic Church,
3 Et factum est respere et mane dies quartus. Gen. i. 19. N.B. The Abyssinians like
the Jews Ixjgin the day of 24 hours at nightfall of our day before.
[505]
The month corresponding to the figures, upon which Matq'e and the
various feasts occur, can be found through the limits given in the text,
between which each of them must fall. Thus, if we take the Golden
Number 2 in the second column, Matq'e is marked 1/19. Here 1 = Sunday,
and 19= 19th Maskaram, as Matq'e cannot fall earlier than the 15th of
Maskaram, or later than the 13th of Teqemt
For Nanawe ; from Nanawe to Matq'e there is an interval of 127 days,
divide by 30 and there is a remainder 7 ; hence the rule, when Matq'e falls
on a Sunday, add 7 ; we have accordingly 19 + 7 = 26, but as Nanawe
cannot be earlier than the 17th of Ter, or later than the 21st of Yakatit,
this must be the 26th of Ter. For the Jewish Pasch, the rule is : add 10
to Matq'e and we have 19 + 10 = 29 in the column headed Jewish Pasch;
and this must be the 29th of Magabit, because Pasch cannot be earlier
than the 25th of Magabit or later than the 23rd of Miyazya. In the same
way the Paschal term, being between the limits of the 26th of Magabit and
the 30th of Miyazya, the 5 in the Easter column must be the 5th of
Miyazya, and is found by adding 9 to Nanawe.
The column headed Birth of Epact, is the Epact " born " or starting at
the last new moon of the old year, the Epact being the moon's age on New
Year's day. Hence the birth of the Epact falling in one year corresponds
to the Epact of the next year.
APPENDIX B.
ESKANDER THE MACEDONIAN 1 .
There are six so-called Histories of Alexander in Ge'ez, viz. :
1. Ethiopic version of Pseudo-Callisthenes.
2. History of Alexander by Al Makin.
3. History of Alexander by Abu Shakir.
4. History of Alexander by Joseph Ben Gorion.
5. Death of Alexander. Anon.
0. A Christian Romance, "History of the Holy Alexander Saviour
of the World from which the story in the text is taken." It
is called in Ge'ez . H.? * fcMng-C : H*3-fl ' ao?>b ^9
(Brit. Mus. MS. Or. 827, and Bib. Nat. MS. Eth. No. 146).
These Histories have been collected, published and translated by Sir
Wallis Budge, and the following extract is taken from his "Life and
Exploits of Alexander the Great," Chap. v. f. 281, p. 466 of the Christian
Romance : " Alexander journeyed on towards the coasts of Paqanuse to
1 f. 524 a, p. 375.
w. B. 64
[ 5 o6]
the right of the East and Permelenot among the Nations whose Kings
were Gog and Magog."
Then follows a curious rigmarole describing how Alexander assumed
the remarkable role of bringing about the salvation of the people who
were given up to dancing, wickedness, and ritual worship of a mechanical
contrivance which was a brass figure in the shape of a man : " And
Alexander bowed low and cried out before God Almighty with groaning
and with tears, which were mingled with awe of Him. And the Spirit
of God Almighty came upon him even as when he prayed at first, and
told him of all that had been and of all that should come to pass and of
the hidden things of God Almighty which appertained to the beginning
and the end : and he brought the two mountains which were called Madigeen
and Qeraftaran close together until there remained but a distance of 23
cubits between them.
" Then Alexander set up between them images of brass according to
those which he had seen in the land of Japhet, and the organ, and the
drum, and the cymbals, and the pipes, and the trumpets and all the con-
trivances for dancing which skilful workmen had made with cunning, and
the works of brass which he had brought out from the land of Japhet ;
and he made in the ground there a hollow for them (f. 282) and for the
fixture and the wheels and the fittings and the works even as he had seen
them originally. He sealed the brazen gate with three seals and he laid
three enchantments upon it so that no man, whosoever he might be, should
be able to work against it successfully etc., and finally destroyed the
idolatry and abolished the wickedness of those heathen nations."
At p. 465 (f. 575 b) we have an allusion to another feat of Alexander
recounted in the above Romance. "Alexander said to them I will place
here a gate of brass and iron, which shall serve as a wall and a fortress
against the nations who are in the country which is behind this high
mountain." Now by his understanding he set a seal upon the peoples of
Yagug (Ibid. p. 236). This Pass of Derbend, along the ridges of the
Caucasus, was called by the Persians Sadd-i-Iskander, "Rampart of Alex-
ander" ; the arabs called it ->l>^' r>^ ' " Gate of Gates." Yakut, torn. I.
p. rv (Ibid, footnote).
APPENDIX C.
I. ECCLESIASTICAL TITLES.
The Hierarchy. The Head of the Abyssinian Church is the Abun (h fl**> : )
or Pappas (6 Tra-Tr-jra?), the Metropolitan who is chosen from the monks of
St Anthony and consecrated by the Coptic Patriarch in Egypt This right,
[507]
which constitutes the Abyssinian Church as a dependent and daughter
Church of Alexander, has existed since the introduction of Christianity
into the country and was defined by the Pseudo-Canon of Nicaea (Canones
Arabici 42, 36), which in respect of its basic principle had already appeared
in the ancient collection of Marutha (cp. Braun, De Sancta Niciena
Synodo. Minister 1898, p. 66).
The Abuna confers orders, dispenses vows and anoints and crowns the
King. On the death of an Abuna an embassy is despatched to Cairo to
request the nomination and consecration of a new Abuna at the hands of the
Patriarch. He is accompanied by his confessor, Abun Qasis ( hfKJ : fA.fl s ).
The second principal dignitary is the Echage, the Head and Superior of
all the monks of Debra Libanos and their monasteries. His residence has
been at Gondar since the seventeenth century. The Echage appoints the
high priests, Liqa Kahenat (A^^shOV^hO? f Gojam, Semen, Tigre, etc.
who are his coadjutors or provincials. The general name for priest ecclesi-
astic is Kahen (hU'J* 1^ O-*^ 3 )? who celebrates Mass with the deacon
(*}.?&} ) and subdeacon (W* : Xyp} : ). The Dabtara ('fl'l*<5- : probably
from Greek Sufidepa) is a clerk, who chants the offices in the Church. The
word is applied also to a literary man, literatus. Two other high ecclesi-
astical dignitaries are attached to the court, the Qes Atse or Grand Almoner
and the 'Aqabe Sa'at or Keeper of the Watch, hour. There are two great
orders of monks ; one that of Takla Haymanot, of which the head is the
Echage, and that of Ewostatewos (S. Eustathius). Takla Haymanot (Plant
of the Faith) was the greatest of the Abyssinian Saints, flourishing towards
the end of the thirteenth century.
Liqa Pappasat (A/f> : hktl't's ), a Patriarch, applied to foreign dignitaries.
The monks (m>VthA>: Ge'ez, <7D'j)ift: are very numerous and distributed
among various monasteries, called Daber (mountain) from their generally
being placed on an elevated piece of ground.
Originated by St Pachomius and St Anthony of the Egyptian desert
monasticism attained to a high degree of development towards the end of
the thirteenth century during the renaissance of literary and religious
activity, the outcome of a similar movement in the Coptic Church in Egypt.
Some stone edifices were built by the Portuguese Jesuits during the
latter part of the sixteenth and seventeenth centuries at Garagara, Azazo
and Fremma, etc. Pictures in the Byzantine style are generally found in
the more important churches but no statues. Crosses are also everywhere
common but never sculptured or in relief.
Debra Libanos, situated in the centre of Shoa, for a long time has been
the premier monastery in the country. It was founded by King Hezekeyas
[ 5 o8]
57 years after the deatli of Takla Haymanot (according to the Croiuwa
Abbrcmata, ed. Beguiuot, 1313 A.D.). It was originally called Debra Asbo,
its name being changed in the reign of Zara Ya'eqob (1434-1468). The
position of being the most revered foundation was formerly held by another
Debra Libanos in Tigre, S.K. of the province of Sera we. It was founded
by a holy man called Libanos or Mata' who came over from Constantinople
in the reign of King Gabra Masqal in the sixth century. It fell into decay
towards the fourteenth century and its name and prestige transferred to
the other foundation.
II. TITLES, CIVIL AND MILITARY, AND GLOSSARY.
Abagaz, Governor of the frontier, sc. Galla Country. In general nearly
equivalent to Fitawrari.
Abeto, formerly " Highness " ; title given to princes of royal blood ; later
a title of distinction. Now corrupted to "Atto," and the equivalent of
Esquire, Chevalier.
Alaqa, Chief; commander in general.
Amba, a precipitous mountain with a flat top, such as are numerous in
Abyssinia owing to the denudation of basaltic plateau leaving isolated
masses forming natural fortresses.
Azmach, General.
A zzaj, Commander ; specially the four judges of the Supreme Court or Royal
Court and descent ; later, Superintendent, Treasurer.
Bajrond, in former days, Treasurer, Procurator ; later, an honorary civilian title.
Balambaras [= Ba'ala-ambal-ras], lit. chief Bala-ambal or owner of captain's
uniform, i.e. a Colonel.
Basha, borrowed from the Turks. After the wars with the Turks, rifle
corps were formed and the commanders of these were called Basha.
Behtwaddad was the title given at first to only two subjects who were in
the highest position and honour after the King, and bestowed only
on special favourites who enjoyed his confidence.
Belattena (shortened into Belatta), "Page" of the Royal Household.
Blattengeta, Chief of the Royal Pages. Later the title became less
specific and was merely honorary.
Chawa, corps of troops attached to the King, " Praetorian or Royal
Guards," " Household Brigade." With these the King formed military
colonies in conquered territories. From this it later became almost
the equivalent of " nobles."
Dabana, great round tent, put up for the King when travelling.
Dajazmach, lit. Daj-Azmach, Keeper of the Gate. It became the title of
generals of the army and governors of provinces.
[509]
Fitawrari (Fit = horn, awrari = rhinoceros), General commanding the van-
guard.
Gemjabet, Treasure house, or storehouse, of precious stuff's.
Gerazmach, General of left wing (Gera = left).
Hatse, Ge'ez, = Amharic, Ate, or Atse, His Majesty.
Ite, Itege, also Ytege, Her Majesty.
Kantiba,also Kan tiba, title formerly given specially to the Chief or Hamasen ;
then to the Mayor or Governor of Gondar. Later an honorary civil title.
Liq (A/) was at first senior or superior in dignity, chief, arch- in any
class, civil or military. In modern days generally of Chief Judges,
liqa male'ak = an archangel.
Liqa Makuas, primarily Master of the Horse. Also Chief Magistrate of
Mocha in Gojam.
Lote, Servant.
Mangest bet, House of the Kingdom ; room in the royal house where the
prisoners were confined. The Quarafma was the officer in charge of them.
A very old title, perhaps the title Qeren, of the meroitic inscriptions.
Nagarit, a large kettledrum. One of the insignia and perhaps most im-
portant of royalty and highest dignitaries rulers of provinces, the
number being apportioned to the status of the personage like guns
in honour of Indian princes.
Qanazmach, General of the right wing (Qan = right).
Ras is the highest title given to Governors of provinces and Generals.
Reception Hall of Palace is the Aderash ( fij^-Ti : ). The King's habitation
is in a stockade which contains several separate buildings. One is
called the Lion House (Jv">flfl:fl ; ]hO> another the house of the Crown
(TM-7(Wh), and the house of (Clothing) Stuffs (W : 0.^ *)
Shum, Headman, Chief, governor in general, whether df a province or a
village.
Tserag, ma'asare or masare, Master of Ceremonies. Introducer of strangers
to the King.
Wayzaro, Wezaro, Her Highness; title given to princesses of the royal
family ; later to women of exalted birth.
APPENDIX I).
LIST OF KINGS FROM 1769.
Forty-one Kings reigned in Abyssinia up to 1769.
42 nd . Takla Haymanot II, 'Admas Sagad II, Khayla Sadag, Tebab Sagad,
son of Johannes, ascended the throne 1769, deposed 7 th Miyazya
7269 (2/13 April 1777); died 4/15 September in the same year.
[5io]
43 rd . Salomon (or Solomon) II, till 15 th Hamle 7271 (9/20 July 1779).
44 b . Takla Giyorgis, Feqr Sagad, till 12 th Yakatit 7276 (28 Jan./8 Feb.
1784).
45 th . lyasu (Joshua?) Ill, Ba'ala Segab, deposed 11 th Miyazya 7280 (13/24
April 1788).
Rival king :
Ba'eda Maryam in 1787 and 1788.
Takla Giyorgis restored, till 21 st Hamle 7281 (15/26 July 1789).
46 th . Hezekeyas (or Hezekiah), till Ter 7286 (January 1794).
Takla Giyorgis restored, till 9 th Miyazya 7287 (4/15 April 1/95).
47 th . Ba'eda Maryam II, till Takhsas 7288 (December 1795).
Takla Giyorgis restored, till 14 th Genbot 7288 (9/20 May 1796).
48 th . Salomon (or Solomon) III, from 14 th Sane 7288 (8/19 June 1/96) till
10 th Hamle 7289 (15 July 1797).
49 th . Yonas (or Jonah), from 14 th Nahase 7289 (7/18 August 1797) till 28 th
Takhsas 7290 (24 Dec. 1797/4 Jan. 1798).
Takla Giyorgis restored, till 14 th Genbot 7291 (9/20 May 1799).
Salomon III, restored for a brief period.
50 th . Demetros (or Demetrius), till 16 th Magabit 7292 (12/24 March 1800).
Takla Giyorgis restored, till Sane 7292 (June 1800).
Demetros restored, till Sane 7293 (June 1801).
51 st . Eguala Tseyon or Gualu, Neway Sagad, died 27 th Genbot 7310
(22 May/ 3 June 1818).
52 nd . 'lyo'as (or Joas) II, died Genbot 7313 (22 May/3 June 1821).
Anarchy for some months.
53 rd . Gigar, till Miyazya 7318 (April 1826).
54 th . Ba'eda Maryam III, in April 1826.
Gigar restofed, till 12 th Sane 7322 (6/18 June 1830).
55 th . lycOsu (Joshua?) IV, till 10 th Magabit 7324 (6/18 March 1832).
56 th . Gabra Krestos, died 2 nd Sane 7324 (27 May/ 8 June 1832).
Anarchy for some months.
57 th . Sahela Dengel (or Sahelu), till 7332 (A.D. 1840).
58 th . Yohannes (or John) III, from 25 Nahase 7332 (18/30 August 1840)
to Teqemt 7334 (October 1841).
Sahela Dengel restored, till 7347 (A.D. 1855).
59 th . Tewoderos (Theodore) II, from beginning of 1855 to Miyazya 7360
(13/23 April 1868).
60 th . Johannes (John) IV, from 1868.
APPENDIX E.
NAMES OF TRIBES, ETC.
The Wollo tribe of Galla inhabit the N.E. corner of Shoa on the
plateau. Under Ras Gugsa about 1800 they had spread over Begameder
up to Lake Tsana and the river Wanchet, and the Abay or Blue Nile. They
were converted to Islam by an Arab called Debelo. They consist of seven
tribes under a chief who is called "Haiow," and is changed every seven to
eight years ; this eight-year period being the Galla system of recording
time, age, events, etc. The festival celebrating the commencement of each
new lustrum of eight years is called the Butta, when another chief is
elected from one of the tribes. The supreme chief of the Galla tribes is
called the Luba, elected in the same way at eight years interval (vide
Paulitschke, Ethnographie Nord-Ost Afrika, pp. 19, 65 etc.). According to
Krapf, writing about 1838-9, "They murder and rob any one not a 'mogasa'
or protege of their Chief, Every Wednesday and Friday early there is a
meeting of the tribe for a confabulation, where they smoke and drink coffee
and 'Shat' (Ol5) which they call modaska" (Krapf, Reisen, etc. Vol. I. p. 106).
According to the Zena Za Galla (Eth. MSS. Bodley's, Oxford, No. xxix,
written 1592-3) the Wollo were descendants of the Baraytuma, one of the
two great septs of the Galla, the other being the Boran. The Galla ap-
peared in S. Abyssinia in the reign of King Lebna Dengel (1508-40), and
till late years when organization and modern weapons accomplished their
subjugation they were the menace of the Abyssinian kingdom where they
established themselves as the "hereditary enemy." Being more prolific
than the Abyssinians, these Galla tribes have settled all over Shoa and the
Western portion as well as the Eastern fringe of the country, and in these
parts form the greater portion of the agricultural population.
They worship a supreme being, Waq, Waqayo, as creator of all things
and highest principle of good, under whom they place 44 good and evil
genii (ajana, cp. A^.). Chief among these are Attete ( = Astarte, attarte ?),
associated with fertility and fecundity and propitiated with the sacrifice of
a goat; Ogle (='igl, J.l, calf?), to whom sacrifice of a white heifer or
cow is made in seasons of severe drought ; Sambata, the Sanbat of the
Falasha, the Abyssinian Jews, worshipped as the Goddess of the 7th day,
the cult of the moon-phases, the primitive Sabbath. They have a developed
system of divination conducted by sacrificing soothsayers, qallo (cp.
Assyrian Kalu), not only by flights of birds, but by chickens picking up
food, and especially by examination of the veins in the stomach of a
slaughtered cow. "At ille fibras tractat ac fata inspirit, et adhuc ca-
lentes viscerum venas notat" (Seneca, Thyestes, Act iv, Sc. 1).
Some Gallas explained to Bishop Massaja that the origin of this custom
was that a sacred Book was once bestowed by God on Jews, Christians and
Galla, but the latter being a careless people let their book be eaten by a
cow, and in consequence have had to look to the entrails of that animal
for knowledge of the future.
They pay especial reverence to serpents and two serpents attend the
Chief Soothsayer, the Abba Muda (Father anointed), who used to dwell in
a cave on the mountain Saquala, forty miles south of Adis Ababa, and is
the object of pious pilgrimages. Some trees, especially a sort of sycamore,
Wanz, are also held in reverence, and important meetings and consultations
are held under them.
Falasha (Aff ), the name given to the Jewish section of the population
by the Abyssinians; they call themselves ll,'/'.-?ift/-Ji.A: the people of
Israel. They inhabit the province of Sire in Tigre, Walqay t in Amhara, along
the mountain range on the border of R. Takazze between Samen and Lasta
and in the districts of Dambaya, Chalga and Quara. They speak a dialect
of the Agaw, and have their religious books and prayers in this language.
They are described as darker and more full bodied than the other
Abyssinians, with shorter and more curly hair. Judaism was probably
introduced from the South of Arabia when in the early centuries of our
era a considerable number of Jews spread to Yaman so that we find in the
early part of the 6th century a Jewish King, Du Nawas of the Himyarites.
The conquest of Yaman after the defeat of this chiefs army in 527 by
Kaleb the Negus was followed probably by captives and refugees settling
in Abyssinia at intervals from this time to the conquest of Yaman by
Muhammedanism. Their own tradition is that their forefathers fled into
Egypt at the time of the Babylonian Captivity, came up the Nile and
established themselves at Quara. "They do not observe Purim or the
Dedication of the Temple and know nothing of the Babylonian or Jeru-
salem Talmud, which were composed during and after the Captivity. They
know nothing of Tephelin so they probably came away sometime between
the reign of Solomon and departure of the Jewish remnant under Johanan
(Falaxlia of Ahyiwinia, Rev. J. W. Flad). They worship the Sabbath in
the person of a Goddess, San bat ; " they offer her drink offerings, make
cakes for her, and burn incense believing that she controls the heavens
and thus implore her blessing. She was worshipped at Tyre, Sidon, Byblos.
Babylon anH Askelon " (Th. Waldmeier, A*toibiogrtyik& t p. 25).
THE AGAW AND RELATED TRIBES.
The Agaw may be taken as a general name for the tribes forming the
early Hamito-Semitic inhabitants of the region now known as Abyssinia,
previous to the S. Arabian invasion of the Habashat and Ge'ez speaking
Semites. They are the 'AOayaioi of the Adulis inscriptions, Asachae of
Pliny. The element 'A0-, and as- being the 'Ad-, az-, of Bilin ; 'ad (#, :
and &.*) f Tigre ; 'adi (0-S.:) of Tigrine, enda of Beja, Galla, Somali
ganda, all meaning tribe = Arab. ^ (cp. Egyptian 'ad, 'az, land, and 'adz,
child, scion). Cosmas Indicopleustes refers to them as the Agaioi, into
whose country the King of Axum sent men to seek for gold, probably in
the rivers Didesa and Dabus, running into the Blue Nile (or Abay, as it is
called in Abyssinia). They formed the bulk of the population of Lasta and
Agawmeder (meder = land, country) in the province of Gojam. Different
fractions of this race scattered in earty times, and, differing dialectically in
language, were called Bilin, or Bogos, who migrated north about the 10th
century and settled, after various movements and displacements, on the
plateau of Magareh and on the right bank of the Ansaba. The Khamir,
the Falasha, the Quara, the Dambaya and Characha Agaw, etc. These
form with Amharic one group of North-East African languages, of which
the others are Saho and Afar, to the East, on the borders of the Red
Sea, the Beja, or Bedawye, of the desert to the North-West of Abyssinia
and West of Port Sudan, while the Somali and Galla form another and
more distantly related group. D' Almeida describes the Agaw as follows :
" They are generally of the small stature, with good features and of dusky
colour. They don't dress in cotton, but cover their shoulders with soft
leather hides, stained red. They are courageous in battle and use in
warfare a short spear, to which they give the name of Kafeta, and a
large shield made of buffalo skin. The Agaws of Gojarn are pagans and
much given to Fetishism. They adore a single Creator of Heaven, whom
they call Doban, but have no idols. They also worship river springs, also
some species of trees and groves, sacrificing to them and offering cows,
milk and butter. They bury their bodies in woods, making chambers for
them and placing near their heads hydromel and the cups which they were
accustomed to use in drinking when alive " (Historic* de Ethiopia a alta,
1, fol. 301 v. et seqq.; Lettere annue of the year 1620 to 1624, p. 232
et seqq., also Beke, Routes in Abyssinia, Journ. R.G.S., 1844, p. 10, and
Bruce, Travels etc., vol. n. p. 325 et seqq., ed. 1805). Late researches
point to this group of people and languages as most likely to furnish the
nearest affinities to those of Upper Egypt and the Meroitic Kingdoms
w. B. 65
[514]
(vide L. Reinisch, Dax persvnliclie Filrwort etc. in den Channto-Se-
mitischen Sjrrachen).
The Christian fervour of the Abyssinians seemed in early days to break
out at intervals and inspired them to carry out their conversions with
quite Mohammedan ruthlessness. We read in the history of Alphonso
Mendez, the head of the Portuguese Jesuit missionaries in Abyssinia, how
one of their converts, a certain Ras Sela Krestos, carried fire and sword
into their country and made a holocaust of their idols. At another time,
Abba lacobus baptized eighteen thousand of them. A little later, in 1628,
ten thousand of them were baptized. (Historia Expeditionis Aethiopicae,
Vol. i, Chap. 14. Ed. C. Beccari, S.J.) This missionary gives the following
description of them and their habitat in the mountainous part of Gojam,
near and around the sources of the Nile or Abai, as it is called in Abyssinia.
" These mountains are rich in fertility and covered with shrubs and forest,
especially bamboos, so dense and thick that they serve as strongholds and
walls against assaults of the enemy ; for among these bamboos they make
narrow paths with many turnings, after the manner of a labyrinth, and
collecting in the middle remain entrenched in these bamboos for the space
of a third of a league, and in places a circuit of more than a league, so
that it is impossible to break through, or cut through a jungle so tough
and intricate ; and in case of war they construct roads, by cutting down
the large trees which stand in the way, and they get into this jungle like
robbers into a house, with bows and arrows firing without danger to
themselves at any who would attack them : these grounds they call
Secutes. They have also in many parts great caves (dens) underground,
formed by nature in rocks, having a narrow entrance and enlarging within
so as to be capable of containing many people. They call them Partatas
(cp. Saho, Afar, furdad, a harbour ; Tigrine, mefertat, flight) ; some have
water within, and in these they take refuge when pressed by a hostile army.
These Agaws of Gojam are much given to Fetishism. As the land is fertile,
they have ample supplies, especially millet and much honey, which has a
large market in Ethiopia to make the beverage which they drink (hydromel,
or tej); they have great herds of cattle, and these very fine ; the men of
the forests wear no garment but hides of cattle which they kill and eat raw
like the Abyssinians ; these they beat well and make them soft, like
prepared leather, and tint them red, each man and woman covering their
shoulders, or twisting them round their waists without anything else to
cover them, yet go about as pleased with themselves as those with the
most precious and splendid gala dresses in the world.
" They have no king, nor any lord to govern them ; each district stands
on its own, and is ruled by those who are most powerful and worthy. They
are of a dusky colour, less black, however, than the Abyssinians, of good
features, valiant in warfare so long as they have not to seek out their
enemy far from their own land and contenting themselves with defence.
So they have defended themselves for hundreds of years against their
neighbours on the West, and even against the power of the Emperor,
never up to now having paid any tribute. The truth is that the Imperial
Captains and troops have often invaded their country, killed and captured
many, and taken great booty of cattle, horses and mares, but have also often
retired with forces decimated and great losses of many and good men"
(vide C. Rossini, Studi su Popolazioni dell' Etiopia, and Popoli dell' E-
tiopia Occidentale in R. Accad. dei Lincei. Ferie accademiche 1919).
APPENDIX F
(p. 284 ; f. 561 a, p. 439 ; and f. 564 b, p. 445).
FAKKARE IYASUS.
It had always been a cherished prophecy among Abyssinians that one
day a King called Theodore would rise who would be a world conqueror
(Fakkare lyasus, Bib. Nat. MSS. 113). The hymn above (p. 284) was designed
to flatter King Takla Giyorgis, and to pretend he had been inspired to write
his name as the King who was destined to be the Abyssinian Alexander.
The King Theodore whom we fought in 1868 had started life with the
name of Lijj Kassa, but assumed this prophetic name to fit himself and
prepare the minds of his people for what he thought was to be his destiny.
This Fakkare lyasus is one of the indigenous compositions and does
not belong to the group of foreign translations and importation. It has
played an important part at various epochs inasmuch as it cpnsists of
a revelation of future events, which have been made use of to suit the
convenience of ambitious leaders, or to illustrate contemporary events by
historians and observers. This is especially the case in the matter of one
curious prediction the Fakkare contains. It is that a certain king, by
name Theodore, would some day arise in the East, who would be a world
conqueror and bring about an era of unexampled peace and prosperity
before the final catastrophe that would engulf the world.
An analogous prophecy is recorded in Roman History 1 . There was an
oracle known in Greece or, according to some, seance of Magic, which
1 Ammianus Marcellinus, Hist. i. xxix. Aurelius Victor, Epitome, Chap. XLVIII.
Jornandes, De Successione temporum, Chap. xiv. Socrates, Hist. Eccl. i. iv. Chap. xix.
ap. Migne, Pair, Gr. LXVII. Sozomenes, Hist. Eccles. i. vi. Chap. xxxv.
announced that a man whose name began with the Greek letters 8. E. O. A.
would be the successor to the Emperor Valens. A pretender, whose name
was Theodosius, was soon found, but he failed and was put to death.
A crop of other aspirants, of the name of Theodosius, Theodotos, Theodulos,
sprang up, who were all executed in like manner, to allay the Emperor's
suspicions.
The missionary Gobat says that the same belief exists among the Falasha
(Gobat, Journal etc., trans., p. 261). We have the instance recorded in
the text, but later in the middle of the 19th century Krapf relates that
during the troubles following on the death of Has Sabagadis in Tigre, he
was asked by a monk of Mawoini about the appearance of Theodotos
(i.e. Theodores) l .
Kassa, son of a Kosso merchant, gave himself this name' 2 . According
to other accounts, the Abba Salama gave him this designation at the time
of his anointing the King Theodore 3 . The Amharic Chronicle says that
Kassa assumed the name after his coronation, but makes no allusion to
the legend 4 .
A prophecy, however, dies hard. After Theodore committed suicide at
Maqdala, there arose in 1877-8 another claimant to the glory of being the
predicted conqueror in the shape of a foreign adventurer with long hair
and an immense yellow beard. He spoke both Amharic and Oromo (Galla
language). Credulous people, as usual ready to accept a pretender of curious
appearance and boldly asserted claims, began to create a following and do
honour to him with presents and pilgrimages. At last a Ras Gobana, the
Governor of the district, in Shoa, found it necessary to take steps, and
accordingly brought him to King Menelek. On being interrogated by some
Europeans, it was found he could converse in French, Italian, English and
German, but would give no hint as to who he was or where he came from.
The general opinion, however, was that he was a Russian. The Emperor
Menelek treated him with much forbearance, for though he sent him out
of the country he supplied him with food and transport for the journey.
On turning to actual history of Ethiopia for an explanation of this curi-
ous prophecy, we find only one king who bore his name, viz. Tewodros I,
eldest son of Dawit I, "who reigned three years, from 1409 to 1412, and
1 Vide Isenl>erg and Krapf, Journals, 1S47, pp. 496-7.
a Stern, Captive Missionary, pp. 5, 0. Lejean, Thcwlwe If, Noucel empire d 1 A bi/tsinit;
p. 51. Dufton, Narrative of a journey, etc., pp. 114-15. An. d'Abbadie, Abyssinie, it /,
roi Theodoros, p. 26.
3 Dimotheoa, Deux Am, etc., trad IV., t. 11. 97-98.
4 Mondcm-Vidaillet, C/trunique de T/ieodore II, 1'ariu, t. I. p. 6 ; t. n. pp. 8-9.
[5i7]
died 29 Sane. His tomb is at Tadbaba Maryain." The Chronicle adds that
nothing more is known of him 1 .
Bruce gives the earliest mention of the prophecy in Abyssinian annals,
in relation to Theodores : " It is even confidently believed that he is to
rise again and reign in Abyssinia for a thousand years" (Travels to dis-
cover etc., Vol. in. p. 94, ed. 1805).
Rossini (Note por la storia letter aria Abissina, p. 20) and E. Littmann
("Gesch. der Aeth. Litteratur," p. 207, in Gesch. der Christ. Litt. des
Orients) think this apocrypha is to be referred to the advent to power of
Theodore (?). R. Basset (p. 10, Les Apoc. Eth.) thinks that these must be
rejected and that the explanation of the prophecy may be looked for in
the Synaxar of the Commemoration of Tewodros, son of Dawit, the 29th
Sane. P. 1, fasc. v of Patrolog. Orientalis.
The Synaxar recounts a miracle that took place at the transport of his
body for burial. The waters of the river the cortege had to pass, divided,
as the River of Jordan divided for Joshua (as another version of the
Synaxar at Bizan adds). The text and translation is in an appendix of
Sapeto, Viaggio etc., pp. 437-38.
APPENDIX G.
Christianity was first brought to Abyssinia about 350 A.D. by Frumentius.
The story as handed down by Rufinus (Hist. EccL, I. 9) was briefly this.
A philosopher of Tyre, one Meropius, returning from India, accompanied
by his two kinsmen, Frumentius and Aedesius, were cast upon the Abyssinian
shores, probably Adulis. The crew and passengers of the ship were all
massacred, Frumentius and Aedesius alone escaping. They were taken
before the King, who, after further acquaintance, was so impressed with
their characters that he induced them to remain, and finally made the first
his treasurer and the second his cup-bearer. On the death of the King, the
Queen retained them till her infant son, the future King, reached the age
of maturity. Frumentius improved the opportunity to secure liberty for
the Greek travelling merchants in the exercise of their religion. When
the prince had grown up, Frumentius journeyed to Alexandria, visited
St Athanasius, and on his request to have a bishop sent to Abyssinia was
himself chosen and consecrated to be the first metropolitan of the new-
1 R. Basset, Etudes sur PHistoire tfEthiopie (1882, Paris), p. 11 text, p. 101 of trans.,
notes 94-5, pp. 240-1. Beguinot, La Cronica abbreviate Rome, 1901, p. 11. R. Basset,
Fakkare lyasus.
born Faitli in that country. His first experience was a summons to appear
Ijefore the Arian Bishop George of Alexandria, by a letter dated 356 of the
Emperor Constantine, addressed to Ai'zanas and Sazanos, Kings of Aksum,
with commands to that effect. The letter is preserved by St Athanasius in
his Apologia ad Constantium (Pat. Gr. t xxv. 636). There is nothing
known of the early development of Christianity till we come to inscriptions
at Aksum still preserved, which indicate the change of worship from pagan
deities Mahrem ("A/a?;?) and Aster (Attar, Ishter) to the Christian God,
Eg/id Beher, in the second half of the 5th century and set up by a king
whose name, mutilated in some inscriptions, appears to have been 'Ozana,
and seems to have survived in literature as Tazena, and on coins in Greek
as ddfrva. The next event of importance was the arrival of those known
to Abyssinians as the "Nine saints or holy men," who came from "Rum,"
i.e. from the Byzantine Empire, and from the resemblance of their names to
those of well-known monasteries in Syria have been proved to be members
of that Church and natives of that country. Probably it was to these saints
and their disciples that the Ge'ez translation of the New Testament, recalling
as it does the Greek of Syria rather than the Egyptian text, may be ascribed.
Their provenance, as well as the Abyssinian tradition of one of them de-
stroying a dragon, Zando, typifying the refutation of a false doctrine (of
orthodox Christianity) points to the conclusion that they were Monophysites.
In Egypt in the 13th century, the great renaissance of theological study
and literature headed by Ibn al-'Assal, brought to Abyssinia by the Abuna,
especially Abba Salama (about 1399), produced a corresponding effect in
the latter country. This was enhanced by the translation of numerous
Arab works into Ge'ez, especially by the recension of the Gospel and New
Testament texts, and it was followed by a general revival of sacred literature
in Ge'ez. It inspired, too, a new fervour in evangelization of the still pagan
portions of the country, especially in the north. In this the famous monk
Ewostatewos (Eustathius, died circ. 1332), hereafter the patron saint of what
has been called the Low Church party, signalized himself as a destroyer of
delubra sylvestria, or sacred groves of the Agaw and other pagan tribes.
Another revival was initiated by the great church reformer Ziir'a Ya'eqob
(1434-1468). This king regulated the ordinances of the Church, the ob-
servance of the Saturday as a Sabbath, the Eucharistic service, Extreme
Unction, etc. He reformed abuses, reconciled schisms and combatted
various pagan superstitions which survived and still survive to this day.
He is credited with the actual composition of theological works, and at
any rate it was through his influence that the theological literature of his
kingdom was considerably enriched.
[519]
King Dawit, whose throne name was Lebna Dengel (1508-1540) sent a
letter of submission to the Pope, and later King Claudius (1540-1558)
under stress of the Muhammadan threats of invasion did the same, coupling
the act with entreaties for assistance with arms and men. Relieved of his
fear by the death of the redoubtable Gran, whom he defeated with the
help of the heroic band of Portuguese under Cristovam da Gama, he turned
hostile to the Catholics. About this time, 1546, a mission of Jesuits was
decided upon by their Founder, and a bishop Oviedo reached Abyssinia
in 1580. A successor, Pero Paez, had great success, King Za-Dengel
(1603-04) being converted, and when Susneyos (1607-1632) came to the
throne Catholicism spread over the whole country. Pero Paez died in 1622,
and while the Jesuit P. Mendez was Patriarch the King made full sub-
mission to the Roman See in 1626. The constantly growing opposition of
the native clergy, however, came to a head in open rebellion, and so dis-
couraged the King that he abdicated in favour of his son Easiladas. This
king immediately restored the Abyssinian doctrines, and hunted out the
Jesuit missionaries.
The Chief Corpus of civil and canon law in use is called the Fatha
Nagast or the Law of the Kings, a compilation however which does not
date further back than the latter half of the 17th century.
The Canon of the sacred books is that of the Coptic Church and corre-
sponds to the last Canon of the Apostles. It comprises, with the New
Testament, the two letters and eight books of Clement (Constitutiones
Apostol.) and with the Old Testament the Kufale or Parva Genesis (XeTrr?)
yeveais). Two lists or types of canonical works passed from Egypt to
Abyssinia and were translated from the Arabic into Ge'ez, under the title
of Abtelisat or Abustulisat, corrupted into " Pitlusat," through the Arabic
transcription of the Greek. Coming late comparatively, and from a foreign
source, it did not destroy the veneration for other books that had previously
been held sacred e.g. Book of Enoch, the Tloifjitjv of Hernias, Ascension of
Isaias, III and IV of Esdras and the Book of Baruch. The Book of Macca-
bees of the Ethiopic Bible has no connection with the Western version
(vide " II Canone Bibl. della Chiesa Copta," I. Guidi, Rev. Belgique, April,
1901).
THE CHURCHES AND SACRED BUILDINGS.
The ordinary church edifice, apart from the oldest in Aksum and Adulis
whose ruins betray the plan of the ancient Basilica, are circular buildings,
the walls being often of stone, with thatched roofs. They are built in three
divisions: (1) the Qene mahlet for the clerks 'dabtara, (2) the Qeddest for
"those communicating, (3) the Maqdas where the priests and the king com-
[520]
municate. In the large churches in the principal towns there is a daily
service preceded by psalms. The plain chant is called Zema and is of three
orders or modes: 'Ezel (0tfti), araray (t\6'/..p,: ). and ge'ez (*70Tf ), the
first used for days of fasts and Lent, the second for the principal feasts,
and the third for feriae. The notation employed does not indicate the
note, but the first word or letter of a known verse which is accompanied
by a known musical phrase.
The architectural terms used for church construction are :
: pi. aohlt'}: exterior part or extremity of the angle,
breadth,
height,
content or extension.
foundation, lower course of the wall,
wall,
pi. T<P'Va>-s door.
door of light, i.e. principal entrance door.
pi. r/i>^V)</>- : Window.
' f^0D*ts lit. " rainbow," i.e. arch.
:<n>*)A ; h In the usual round church of the country, the external
passage or corridor between the first and second circle. (Guidi, //
Gadla Aragawi, pp. 42, 43.)
"V^A**!" the space near the western door of a round church where
the choir stands to sing the J*fc* or religious chants and psalms.
fjhi sanctuary, the third or interior chamber, Holy of Holies square
in shape, in which is the manbar (<H>">flCO or throne on which is
placed the Tabot (jf-fl^ i ) or altar stone.
the sacristy or robing room where the sacred vessels and
church ornaments were kept.
fl*l*sAdA* lit. "house above," "upper house": the choir above the
entrance door.
<nC*P'Th* bells. In 1691, the Governor General of the Dutch Indies sent
as a gift to the King Adyam Sagad (lyasu I) two metal bells which
were placed in the Church of Dabra Berhan ; they are designated in
the letter of this Governor by the Arabic ^>>l3 which means properly
a plate or cymbal of iron used for calling to prayer. In Basset's
Chronique Ethiojriqite (p. 42) it is called ao^^t Vide Ludolf,
Relatio Nova de Hodierno Habexsiniae Stotn, p. 21 ; Iliippell, 7ft /'.
etc., Bd. n. p. 120 ; Dillmann, Lexicon, c. 306. For church architecture
udolf, Commentarius, p. 371, and Chron.SmneyoB,Pere\rii, p.f>36.'
[521]
The tabot (^fl'lh is a small table of stone or hard wood on which the
Mass is celebrated. It bears always on one side a cross, or a picture of a
Virgin and Child. It is placed on the altar. The tabot of the Royal Palace
accompanies the king, when he travels. The original tabot was the Ark of
the Covenant supposed to have been taken from Jerusalem by the son of
Solomon and Queen of Ethiopia (Meneylek I) and brought to Aksum, ac-
cording to a tradition embodied in the Kabra Nagast (Glory of the Kings)
(vide Kabra Nagast, ed. C. Bezold, p. 43).
No sculptured figures are permitted in Abyssinian churches, only paint-
ings and pictures of sacred subjects, such as the Crucifixion, the Virgin
and Child, etc. They generally preserve the Byzantine tradition similar to
those well known in the Abyssinian MSS. One of the most revered of these
was known as the Quer'ata Re'su, mentioned on pp. 248, 250 and 251. The
earliest known European visitor to Abyssinia, a Venetian painter called
Francisco de Branca Leone, was supposed to have painted pictures of Jesus
and Mary some time in the reign of Ba'eda Maryam (1468-1478). The
MS. 129 of the Biblioteca Vittorio Emanuele (Cronaca Abbreviata} tells
us that this King had a picture painted of this subject by " a Frank, but
the people of Ethiopia were indignant." It was in a church called Atronsa
Maryam till it was plundered and destroyed by the Galla in the reign of
Tewoflos (1708-1711). It is more probable the painter was a Brancaleone
da Genazzano in the Roman province (vide Cronaca etc., footnote, p. 13).
In the Chronicles of Ba'eda Maryam (Jules Perruchon) there is no
mention of this painting, though it describes its foundation and embellish-
ment, p. 173.
APPENDIX H.
THEOLOGICAL CONTROVERSIES IN THE ABYSSINIAN CHURCH.
The first theological dispute that disturbed the Church of Ethiopia so
far as we have record, arose about the middle of the loth century during
the early part of the reign of Zar'a Ya'eqob (1434 to 1468). This king was
a great religious reformer, and to him may be ascribed the distinctive form
of the Abyssinian liturgy and ceremonial as well as the strongly Jewish
character which it has always preserved. The discussion that arose in his
reign centred in the question of the Persons of the Trinity or as the
Abyssinian theologians expressed it more nearly following the Greek con-
cept the "faces" (G. Wg: Tr/joo-w-n-a) of the Trinity. A theologian Za
Mika'el by name raised the point by opposing the idea that Christ was
w. B. 66
[522]
made in the likeness of man, by the argument, " If this anthropomorphic
definition be true, can the God with the three persons be one in Substance"
(Substantia fl/hC' vTroo-raa-is. Dillmanii, Ueber die Regierung, etc. des
Konigs Zara Ya'eqob, from the "Matsafa Berhan," Book of Lights, by
this monarch). The definition given by a Synod called by the king in 1439
which condemned Za Mika'el, in refusing to recognize distribution in the
one Substance of Christ seemed to indicate that the Abyssinian Church
had chosen the path of extreme Monophysitism, and in the next reign, of
Ba'ela Maryain son of Zara Ya'eqob, some preachers from Syria and Egypt
brought to Abyssinia the doctrine of Extreme Eutychianism which denied
the consubstantiality of Christ's body with ours. Thus the elements of a
controversy were introduced which were destined to distract the Abyssinian
Church to this day.
It was, however, probably due to the awakening of the spirit of investi-
gation and criticism in consequence of the discussions with the Portuguese
Jesuits Pero Paez, 1604 and Alfonso Mendez in 1604, that the original
formulas became the subject of further and closer examination. The result
was a cleavage between two schools of thought which ended in the great
division of the Church known as the Party of Debra Libauos (the monastery
of that name), founded by Takla Haymanot in 1312, and the Party of
Ewostatewos (Eustathius), i.e. those that revered St Eustathius as their
founder (in 1333) and stood for the extreme views of what might be termed
the Low Church.
As soon, in fact, as Pero Paez arrived he was engaged in disputation
with the learned men and dabteras (clerics and students) on this crucial
point of their religion. In 1604 the then Emperor Za Dengel called him to
his Court or Camp at Waynadega, near Lake Tsana, and " made me sit near
him, and said he would be glad to hear something about the Controversy
between the people of Ethiopia and Portugal, to see if it was certain that
there was so great a difference between them as was stated " (Pero Paez,
Relacao etc. in " Rerum Ethiopm. Inedita," Vol. n. p. 366, ed. P. Beccari ;
and Squarcio di Historia Ecclesiastica di Abissinia. Ignazio Guidi,
Riinsta di Studi orientedi, Anno V. Vol. vin.). On the Jesuit declaring
himself ready to be interrogated he was engaged in controversy by some
monks. One of them said, "'In many things there is a great difference
l>etween us, in particular in what they say that in Christ there are two
natures and that the human nature is not equal to the Divine.' I answered
that we do say so, and that this is the Catholic Faith for leaving aside
what St Paul says in many places that God shed his blood for the Church,
which he received with his precious blood, proving clearly that in Christ
[ 5.23 ]
there are two natures, for God as God has no blood, being a spirit ; and so
that which is God and sheds blood must necessarily have two natures.
To these and similar arguments the monk replied, 'After the Resurrection,
there remained no more than one nature.' ' Which of them ? ' I replied, ' if
he had lost one it must have been the human nature,' and I showed him
that Christ when he appeared on the eighth day, must have been clothed
in a human body to have been seen and touched by Thomas." Finally,
having extorted from his opponents the admission that Christ was perfect
God and perfect man, they could only escape the conclusion, by saying that
after the Union there was one and not two natures. The Jesuit replied,
" If you wish to say Christ our Lord cannot be said to be two but one, this
is certain truth for he was not two but only one Person " (Ibid., loc. tit.,
p. 369). It looks as if at this stage the native theologians were at a dis-
advantage from the Abyssinian formula not making use of the concept
Person as distinguished from Nature (JthA* or s/nAVih: as distinguished
from flrh:). Pero Paez then cited St Athanasius, whose definitions
Abyssinians accept, where that authority expressly states that Christ is
equal to the Father according to his Divinity, but less than the Father
according to his humanity. The result of the discussion was that the
Emperor expressed himself satisfied and convinced. His death followed
soon after and his son Susneyos (throne name Seltan Segad) came to the
throne (1607 A.D.) and after some further disputations and explanations
accepted the Western Orthodox Doctrine.
The discussions, however, had sharpened the wits of the native theo-
logians and in the sixteenth year of this monarch fresh formulas were
evolved as described in the Chronicles of Susneyos (ed. F. E. Pereira,
Cronica d. Suseneyos, Chap. LIX.).
" In the same month of Som (i.e. the Fast which this year was from
26th Yakatit or 10th February to the 22nd Magabit, 18th March) there
came many monks and anchorites from the Lake (Tsana) and the continent
and all the countries of the king's dominions and then called a synod before
the king and all the great ones of the kingdom : and they discussed among
themselves the question they had raised before the king had returned from
his expedition (the year before). Some like the Azzaj Za Dengel and Abba
Kefla Krestos spoke thus according to the words they had used before,
* The Union of the Divinity of our Lord and Saviour Jesus Christ was for
him in place of the Unction of his body,' and others like the Abba Kefla
Sellase and Abba Askal of Alkana and Abba Lebso of Gwanj and Abba
Batro and Abba Estefanos and many other monks of the lake and the
continent said, 'the Father was the anointer, the Son was the anointed
[5241
the Holy Ghost was the Unction 1 .' And there was a. great altercation
amongst them, and the king said, ' If you have the testimonies of the Holy
Scriptures both of you bring them for us to see and to judge the truth.'
And they brought the Gospels and the Epistles of Paul, and the Acts of
the Apostles, and the Faith of the Fathers (Haymanot Abaw) and the
Psalms of David ; and the books that served them for proofs. And having
heard them, the king, pure of heart and weighty of speech said to them,
' In truth the Unction of our Lord and Saviour Jesus Christ was the grace
df the Holy Spirit which was given with his human nature at the moment
of the Union of His Humanity with His Divinity. When in His Divinity
and His equality with the Father and the Holy Ghost he gave Grace to all,
He took the Grace in His humanity to give it to the son of Adam, his
brothers. But the Grace which He took from the Holy Ghost was not in
measure, as after the manner given to the prophets and the Apostles, but
was without measure, as it is said in the Gospel of St John, HI. 34, 35.
For God giveth not the Spirit by measure unto Him, but the Father loveth
the Son and hath given all things into his hand.' With several other
citations from the Gospels, King Susneyos ' pronounced and gave judge-
ment of truth against those that erred.' For God gave him speech and
wisdom ; and the monk who was called Kefla Krestos, as he did not submit,
was flogged with rods and then he (the king) expelled and excommunicated
Za Dengel that he might not teach this creed to the people " (ibid.).
According to the same Chronicle this King Susneyos who had been con-
verted and " induced to embrace their (the Portuguese missionaries) impure
faith," seeing the commotion and unrest among the people due to the harsh
measures enforced for their conversion, finally returned to the Abyssinian
Creed in the twenty-fifth year of his reign (1631-32). The reign of his son
and successor Fasilados was marked by a general denunciation and ex-
termination of the Portuguese missionaries and their adherents.
In this reign the dissenters, called Gebatoch (" Unctionists "), evolved
a formula which practically became with some later modifications the
watch- word of the Eustathians or Party of Gojam, so called from the place
where the heresy had the most numerous adherents. This formula was,
"Through Unction Christ was Son consubstantial with the Father 2 ." It
was countered by the Debra Libanos by the formula, "By Union He
was made consubstantial with the Father" (Ge'ez, fl'f'PjZ.^ : DA*
fl/hCs), i.e. the Unction produced the union or absorption of the
1 xpioTT/r, xpttrror, ^pur/to, Petav. de The<>Ig. Dogmat. XL viii.
'Mil Go'cz ri'l-n^-l-r'i'A.c.i iMiC.r, -: where M/dc.c.: ^A^*. substantia imtui-a,
n/ThCjr.'-wsubstautial, opoovvios. (Vide I. (iuidi, /oc. cit., p. 17, footn. 8.)
[525]
.humanity by the diviuity. They were excommunicated by the Echage,
Batra Giyorgis.
In the next reign, that of Johannes, a synod was called together by the
king, in 1681, at which the spokesman of the Gojamese party Akala
Krestos propounded that, " By Unction Christ was made Son substantial
with God/' and the Debra Libanos answered by declaring, " By Union he
was made Son consubstantial, and by Unction he was firstborn of all
creatures" (Coloss. i. 15). Akala Krestos was condemned. It is easy to
trace through all the stages of the dispute the efforts of the Monophysites
to struggle against the ever-present danger of being entangled in the
logical necessity of the orthodox Western doctrine of the two natures of
Christ.
This latter held that in giving the name Christ to the God-man it was
the humanity not the divinity that was anointed (J. Chrysostom, Ep. ad
Hebr., Horn. 1 and 13). In the Incarnation the Word became Flesh,
the human nature was endowed with existence and the God became God-
man. The result of the Incarnation was the glorification of the Humanity
and the God-man was anointed as High Priest and Messiah for the mission
of the Redemption of the world (J. Damasc., dejide ortho. 4. 18. 3, 7 contra
Jacobitas, n. 52). The human nature became by union a nature of the Son
of God, so that Christ is the only begotten Son even in his Human Nature,
but this Human Nature did not become Divine, as the Monophysites held,
or it would cease to be Human.
Unction being the result of Union, the flowing of grace from the Divine
Nature to the Human, through their Union in one Person and thereby
giving the Messianic mission, it became the essential object of the Mono-
physites to neglect as much as possible laying any stress on the Unction
after the act of Union, because it was evident that for the purpose of
rejecting a human nature as well as a Divine, no recognition of this
humanity receiving this mission by Unction later in time would be allowed;
such act of unction being admittedly only applicable to a full perfect idea
of humanity, which would thus be constituted as separate from the Divinity
in the sense required by the Dyophysites. At first the High Church of
Abyssinia as it may be called were in practical accordance with the Western
doctrine in their formula, only refusing to acknowledge the distinction of
the two natures of Christ after the Union.
In the orthodox formula, ^pto-TT/9, %/3io-ro9, xpia-^a, they took advan-
tage of the difficulty of the explanation of the word Unction to endeavour
to cling to Scripture, and at the same time avoid the logical necessity of
acknowledging the Tomes of Leo, while the extreme or Low Church Party,
[5*6]
who held the Council of (Jhalcedon in abomination, were concerned above
all in keeping its definitions as far from the Western doctrine as theological
ingenuity could devise. These Extremists or Eustathians took the line,
therefore, of denying or at any rate minimising the act of Unction. When
they were refuted on this point they shifted their ground and, as mentioned
above, produced the definition, " By Unction Christ was Son consubstantial
with the Father," met by the party of Debra Libanos with, " By Union He
was Son substantial with the Father," Unction and Union became hence-
forth the theological battle cries of the two sects. The Eustathians enjoyed
a brief period of ascendancy during the reign of David (1711-15) who pro-
nounced in their favour while the Debra Libanos adherents suffered eclipse
and severe persecution.
A new Abuna arrived from Egypt and, on being appealed to, endeavoured
to reconcile the hostile parties by pronouncing, " By Union the Son is only
begotten Son and by Unction He became Christ." Which was considered
by the Debra Libanos sect as a victory for their side.
Peace seems to have reigned till the 20th year of King lyasu II on
the occasion of a visit of a "Frank" called George "a Syrian" who was
supported by a "Restless Monk" Abba Eshate. They were combined
against by both the Eustathian and Debra Libanos parties, excommuni-
cated and expelled. The Eustathian Heresy threw out an extreme offshoot
among the Tigrines, who to avoid the necessity of acknowledging the Unction
of the Son of God by the Holy Spirit explained that the Holy Spirit in
this sense signified no other than the second Person of the Trinity himself, in
other words self-anointed (rov iSiov vaov, Cyril of Alex, in Joh.\ and was
in His own Person ^pLa-r^, ^pio-ros, ^pLa^a. This was embodied in the
Tigrine Formula, Krestos walda qiba'e (hCfl-ffl (D A&!4flh::) = " Christ
the Son Anointing," thus omitting all consideration of the Humanity and
forcing the deduction that Christ accomplished his Messianic Mission in
the mere appearance of a Man.
The Sost Ledat (Ofl^* A&^i ) or triple Birth mentioned f. 580 b, p. 475,
was a doctrine that rose in the High Church Sect. It was the name applied
to this definition. The God- Word was born, 1st of the Father from all
eternity, d^rmp, 2nd of His Mother, the Virgin Mary, in Time, airdrtop,
and 3rd of the Holy Ghost, dfirfrwp. The 2nd and 3rd was by the Tigrines
cut down to one and earned for its adherents the nickname of the up-
holders of the " Knife Faith " (Karra Haymanot). It was embodied in a
proverb, " The faith we once had was Union and Unction, then when they
brought in the doctrine of the Knife there was no flesh left" (I. Guidi,
Provcrbi Abcssim, p. 51). When Bruce came to Abyssinia he found at
[ 527 I
Gondar (Feb. 15, 1770) that these Tigrine doctrines had gained considerable
predominance owing probably to the prestige and influence of Mika'el
Sehul the Governor of Tigre who was then at the height of his power.
Later on in 1804 the "Sost Ledat" controversy gave rise to great excite-
ment which ended in the Echage Walda Yonas expelling those that denied
it from the capital and forcing them to take refuge in Tigre. It was not
till 1817 when the Metropolitan Kerillos (Cyril) and the Tigre ecclesiastics
were called together by Dajazmach Sabagadis in the last year of N. N. Takla
Giyorgis that the "Twice Born," the Tigrine doctrine, received official
sanction of an Abuna (MS. 118 Abbadie, trans, by Conti Rossini, p. 114-
15 in R. Accad. Lincei, Vol. xxvi. fasc. 7. 18, Oct. 1916) and Kerillos
pronounced in favour of the Karra Haymanot (the Knife creed) or the
Twice Born.
His triumph however only endured while backed by the Tigrine clergy
during his stay in Tigre from 1816 to 1819. When summoned to Gondar
to meet his opponents he found them too strong for him and through the
influence of Ras Gugsa (a Galla) with the concurrence of King lyo'as (who
had succeeded his brother Eguala Tseyon in 1818) he was compelled to
return to live in Tigre. He retaliated however by being backed by Saba-
gadis in forcing all dissenters in Tigre to adopt his doctrine and subjected
one of the leaders of the High Church party, Abuna Gabra Masih, to
great hardship in prison. He went on a successful hunger strike how-
ever, for though they tried to force him to eat food and drink water, he
remained for 13 days without tasting anything whatsoever (MS. 118
Abbadie, ibid., p. 121). Shoa, which had become a powerful state and
practically thrown off its allegiance to the feeble Negus at Gondar had
been converted by a Gondar priest called Bassana towards the end of the
18th century to the doctrine of Sost Ledat. It was not however till 1840
that this Faith was made compulsory. The suppressed party revenged
themselves by accusing two unpopular leading clerics, Alaqa Walda Giyorgis
and Videna Wald Alaqe of Debra Libanos, of heresy. Ras Ali, who was
the most powerful ruler in Abyssinia except Sahla Sellase of Shoa
(grandfather of the Emperor Menelek), called the latter to account for
appointing such prelates. This roused Sahla Sellase to great indignation.
The accused were tried for heresy (on the subject of capacity of sinning of
an embryo in the womb) and condemned. The vanquished anti-Sost Ledat
party however found an unexpected champion in a new Abuna, Abba
Salama IV, who like Kerillos stood for the " Garra Haymanot." This Abuna
menaced Sahela Sellase with excommunication. This not only produced
no effect but he himself was obliged to take refuge in Tigre (1842). Kassa,
[528]
who afterwards took the name of King Theodore, then Dajazmach of
I >a i ii 1 a \ a. luii i n I it suited his ambitious designs to champion the Abuna by
embracing his tenets and got for his reward the honour of being crowned,
by the latter, King of Kings of Ethiopia in 1855. To give colour to his
ambitions he proclaimed a religious war and on the death of Khaylu
Malakot (Sahela Sellase's son) at the cost of one battle Theodore made
himself master of SI ma. He called a Synod under the specious pretext of
reconciling the contending parties at Azazo, which seemed to be a theo-
logical centre.
The theologians of Debra Libanos had. all the logic, but Theodore like
Henry VIII prided himself on his theology and had the unanswerable
argument of despotic power, he played the card of Alexandria in supremacy
and demanded " if they recognised Abuna Salama for their Lawful Patri-
arch." They were fain to answer in the affirmative. " Then my children/'
replied the king, " You are heretics from the very moment you differ in
opinion from the Abuna and me, the defender and upholder of the Church.
Abjure your errors or the executioner will take off your heads " (Bolotoff,
trans, p. 41, Lejean, p. 621). The High Church party who took time to
consider this answer were kept without bread and water in confinement
till, not being of the stuff of martyrs, they succumbed and abjured their
doctrinea Menelek who had been imprisoned by Theodore, when he
escaped in 1866, took the side of the suppressed High Church, but King
John was raised to the throne on the death of Theodore at Magdala and
Menelek when he succeeded to the Kingdom of Shoa in 1878 acknowledged
him as his liege lord. On being severely admonished for encouraging the
Italian missionary Massaja and being ordered to expel him, Menelek
carried out his commands. King John then began a reform persecution
of the Debra Libanos party, even submission as in the case of the Superior
of Debra Libanos not being sufficient to save him from deprivation, all the
adherents of the Sost Ledat party were replaced by their opponents and
the monks dispersed over the whole country. A Synod was called but the
discussion was a farce. The King concocted his own list of orthodoxy
which was clear Eutychianism, "confess with us one only nature in that
the Humanity of Christ was absorbed by the Divinity, or confess with the
Romans two natures in Christ from the moment that according to you
Jesus Christ is true God and true Man." The Synod was a repetition of
the famous Council of Ephesus in its behaviour towards the High Church
theologians, but the latter, giving vent to their sarcasms on their treatment,
were retaliated upon by the Negus and had their tongues cut out. The
final result was a general submission to an oath of Uniformity, the few
[529]
recusants being generally exterminated by ruthless cruelty such as being
exposed naked to the burning sun etc. and other atrocities. Vide Bolotov,
N'ieskolko Stranitz iz tzerkovnoi historii Ethiopi (some pages of the eccle-
siastical history of Ethiopia in French translation) ; I. Guidi, Squarcio di
Storia Ecclesiastiva di Abissinia, Rivista di Studi Orientali, Anno V.
Vol. vni. fasc. 49-50 ; D'Almeida (Beccari), Historia, Vol. vi. Ch. 4 ; Ludolf,
Commentarius, p. 451 ; Gobat, Journal etc., Ch. 3 ; I. Guidi, art. in
Dictionnaire d'Histoire et Geographic EccMsiastiques, p. 210; A.Dillmann,
Ueber die Regierung, imb. die Kirchenordnung des Konigs Zar'a Ydkob ;
Annales Regum Johannis I, lyasu I, Bakaffa, Sect. II. t. v. in Corpus
Scriptor. Christian. Oriental, Seriptores Aethiopici ; Annales Regum
lyasu II, Foas, ibid. ; Acta SS. Batsalota Mika'el et Anorewos, ibid. t. xx. etc.
APPENDIX I.
KALEB.
Kaleti, otherwise known as Ela Atsbeha (hfa hK'M/ * =the Blessed
One, a transcription of Arab. i*-^l), the 'EXe<raa<? of Procopius, the son
of Tazena (;HtY: according to the Ge'ez MSS, Geneva on Greek coins) 1 , was
king of Ethiopia, i.e. a king of Aksum, in the first quarter of the sixth cen-
tury. He took vengeance on the Jewish king of the Himyarites, Du Nawas,
for his massacre of the Christians of Negran, in the year 524-5 A.D. A graphic
account is given of the " Martyrs of Negran " (whose commemoration was
kept by the Abyssinian Church on the 22nd November O.S.) by Simeon,
Bishop of Bet-Arsam, written during the reign of Justinian (527-565). The
commemoration of King Kaleb was on 15th May O.S. and is thus given in
the Senkessar (Synaxarium) : " On this day is held the Commemoration of
Kaleb, King of Ethiopia, son of Tazena, lover of God. On account of the
greatness of his faith God opened for him the earth, and the king marched
secretly from the land of Aksum to the land of Matara, and destroyed the
rebels, who were called the people of Gamorra; and after this he built
churches. He also made war on the land of Saba and made an expedition
by land and sea; and he destroyed the Jews (Du Nawas) and built an
altar to God, and set on the throne his eldest son whose name was Israel....
And after this he contemned this world, and left his kingdom and came to
a monastery of St Pantaleon that stood on the summit of a mountain, in
which dwelt holy monks, and he entered this monastery and died in a
cell.... After he entered the cell he spoke to no one, and was pleasing to
God by reason of the beauty of his works, and reposed in peace." Vide
1 Vide Gadla Aragawi, Life of Za Mika'el Aragawi, one of the nine holy men who came
to Abyssinia in the 5th and 6th centuries. The Greek coins are figured in E. Littmann,
op. cit. Bd. I. p. 53.
w. B. 67
[530]
Historia don Martyres de Nagran (F. E. Pereira) in Acta Sanctorum
Oct., x. p. 721 et seqq.; Fell, Die Christenverfolyuncf in Sudarabien nnd
die himjarisch-athiopischen Krieye etc. in Z. D. Morgenlwndischen Gesell,
Bd xxxv. pp. 8, 9 ; Eth. MSS. Br. Mus. Or. 639 ; John Bishop of Ephesus
(ed. Land); Halevy, Examen Critique etc. in Revue des Etudes juivex,
t xvm. pp. 26-38 ; Synaxar. Ethiop., 20th month of Genbot
APPENDIX K.
ABYSSINIA AND THE SUDAN (p. 216).
Without going into the early history of the relations and intercourse
between Abyssinia and the Sudan which begins with the raids and conquests
of 'Azana in the middle of the 4th century, and 'Azana or Tazana, son of Ela
Amida towards the end of the 5th, as related in the famous Greek and
Ge'ez inscriptions at Aksum, it may be noted that the Fungs of Sennfir and
Halqayt on the Atbara (the tribe of which Badi, p. 216, was chief), are
frequently mentioned in Abyssinian Chronicles. In the reign of Susneyos
(1607-1632) a king of the Fungs or Balaw, Ribat (1614-1642), called Erubat
in the Chronicle, was defeated in 1618 by Susneyos after apparently a
peaceful period marked by interchange of presents between the Sovereigns ;
from Adelan (1604-1611) in the shape of fine horses, and from Susneyos to
King Bady Sayd el Kawam (1611-1614) of bracelets of gold and a gold-
mounted saddle (Chron. Susneyos, Pereira, pp. 96, 124, 155 trans.). Later
King lyasu II suffered severe defeat by Bady Abu Shilluk (1722-1761) in
1744. This victory "over 100,000 Habesh" is described in the History of
Nuba (Arab. MSS. No. 2345 British Museum, ff. 9 r.-9 v.), but appears also
as a brilliant success for the Abyssinian king in the Ge'ez Chronicles of
lyasu (Eth. MSS. Bodley's, No. 82, f. 112r.). The Badi and Adrys of the
text were probably the Bady and Sheikh Idrys who during an anarchic
period at Sennar were among the " four kings at one and the same time "
as described by the History of Nuba (f. 16 v.) contending in 1788-89 for
supreme power during the intermittent reign of Adelau II (1768-1788). It
is impossible to give a coherent story of the origin of the Fungs out of the
contradictory legends due to attempts, common to people who have risen
in the world, to concoct illustrious pedigrees, a tendency specially charac-
teristic of Arab adventurers and their descendants. These adventurers
from various immigrant south Arabian tribes had been entering the Sudan
from time immemorial, from the days of the Minaeo Sabaeans and Habashat
who settled in Abyssinia from about 800 B.C. to about the beginning of the
Christian era down to the appearance of the Benu Hilal, Benu A'amner,
Rabiah, Kenanah, Hubhaynah, etc., who, after the conquest of Egypt,
[53i]
spread over the east coast of the Sudan. Enterprising spirits abandoning
their tribes settled among the native blacks, trained them to arms, then
leading their adopted people to conquest of neighbouring tribes founded
small kingdoms of which their descendants formed a kind of aristocracy.
The Fungs may very probably have come from the Shilluk country and
been a Shilluk tribe as Bruce states. According to their own traditions,
about 1 504, as the result of a movement of population towards the East, a
certain Amara Dunqas (also written Amru Du Nqas), came from the west
of the White Nile, conquered the country round Sennar by defeating Wad
Ajib, the king of Sennar, and established the Fung domination over the
surrounding country. The story seems to be embodied in the tradition of
the Nyikang, the demi-god of the Shilluks (Westermaun, Shilluk People,
p. 11). There have been many attempts to explain the word Fung. There
is a word Buong pronounced in some dialects Fuong, Fung, which at
Sennar means " Arab " and among the Shilluks " stranger " ; the word for
Arab being made synonymous with " stranger " may be compared with the
word Frank, "Feringhi, farangi" in Persia, Arab. ?H>*; feranj in Ge'ez
(denoting Portuguese), becoming the general Avord to express " foreigner "
over a large area of the East. They appear as "Fund" in D' Almeida's
Map (1662) transcribed from P. Paez (ca. 1620) and they are called
" Funchos " and " Funye " (this latter is the Shilluk pronunciation) in his
history. In the above map they are placed on the Atbara along with the
"Balloos," i.e. Balaw. In another contemporary map they are placed
together in the kingdom of Sennar. These Balaw or Balloos, Balloes as
they are called by the Portuguese writers, are distinctly stated to be
identical with the Fungs, "not only the island of Meroe but all lower
Ethiopia which is a frying-pan stretching from Suaquem to Egypt is
possessed by Moors whom we call Funchos and the Abyssinians, Balloos "
(D' Almeida, Historia de Ethiopia, ed. Beccari, I. i. p. 10). The Chronicles
of Susneyos also treat them as identical but much oftener use the name
Funj (4-">j^O- Their habitat is described both by D' Almeida and indi-
cated by the Chronicles as being not only around Sennar but also in
the north in the province of Holcait (Halqayt), the former calling them
" Cafres muito baixas e quents," and says they are called Ballous inland
and Funchos on the coast of Suakim. These Balaw can be traced back
some 600 years as the chief tribe of the Beni Amer. According to Makrizi,
who calls them Baly, they belong to the Beni Hilal tribe, who were immi-
grants into Africa, having been driven out of Nejd on account of their
brigandage and depredations. They, however, gave themselves Abbas as
their ancestor, and so long and unchallenged was their position that their
[532]
name Belawi became synonymous with "Lord " or " Chief." It is probable
that members of this tribe settled among the Fungs constituted themselves
rulers, and their relations the aristocracy of the population. This over-
lordship of the Balaw in the Sennar region, to which the later dynasty
coming in at the head of the Shilluk succeeded, was recognised as late as
1853 by the investment of a symbol in the shape of a three-cornered brown
silk hat presented by the Fung king to the "DegleF' (Tigre word for chief)
of the Habab, Beni Amer, and Balaw Nebtah.
The following is the list of kings of Sennar according to the MSS.
History of Nuba (Arab. MSS. British Museum No. 2345) :
Omarah Downqas 1504-1533.
Abd el Qadir 1533-1543.
Nayl 1543-1554.
Omarah abu Sakikim 1554-1562.
Dukyn son of Nayl 1562-1577.
Tabl 1577-1588.
Awnsah 1588-1604.
Adalan son of Ayat 1604-1611.
Bady Sayd el Kawan 1611-1614.
Ribat 1614-1642.
Bady abu Dakan 1642-1677.
Awnas son of Nasir 1677-1688.
Bady el Ahmar 1688-1715. A pretender to the throne called Awkal.
is set up in opposition and defeated.
Awnsah 1715-1717. End of Fung dynasty.
Nawl 1717-1722. Put on the throne by a revolutionary movement in
place of former king " Related to the Royal Line on the Female side "
(History of Nuba, f. 9r.).
Bady abu Shilluk 1722-1761. Defeated the 100,000 troops of King
lyasu of Abyssinia 1744. Deposed and replaced by
Nawl 1761-1768. Deposed, and there was elected Isma'el son of King
Bady 1768-1775, deposed.
Adalan II 1768-1788. Anarchy succeeded "and no one of their kings
was able to enforce his authority " (Ibid., f. 15 v.).
Awkal '
Tabl
Bady 1*88-1789.
Rabat
Nawar 1789, put to death by Sheikh Nasir.
Bady -son of Tabl 1789. A youth too young to control the brothers
[533]
Sheikh Adeliin and Sheikh Idrys who held the country in their power
1799-1822. "There were four kings at one and the same time" (History of
Nuba, f. 16 v.). King Ranfy and Sheikh Kamtur elect Mohammad, son of
Rajab, Sheikh. Then ensued a general struggle ending in Bady being
restored (he had been deposed by Sheikh Idrys) in 1803. Bady finally made
his submission to Isma'el Pasha in 1820.
The fighting between King Bady abu Shilluk and the Abyssinian King
lyasu II, dated 1744 and described in the History of Nuba as an over-
whelming victory for the Muhammedans over an army of 100,000 Habish,
is thus presented in the Ge'ez Chronicle of lyasu (Ethiopic MSS. Bodley's
No. 32, f. 112 r.): "The Negus held a council of war with his generals,
having first forbidden horns to be blown or fires lit to avoid giving the
alarm to the enemy, and arrayed his army, according to the tactics of his
fathers; and that wisdom in plan, strengthened his power and fired his
courage so that it would destroy the enemy as the face of fire destroys
straw or wind sweeps away the dust. On the feast of our Lady Mary they
came across six of the Balaw in search of honey, and they killed three ; and
the next day they came to the land of Asib (south), and then he sent to
the troops in their lines, and numbers to engage with the enemies of the
Negus. They fought for four days and there was no numbering the fallen."
Then a list of exploits by individual warriors is given and finally the human
trophies are laid before the king, who rejoices with chants and music over
the victory. This is the other side of the glorious victory claimed by the Mu-
hammedans. The date as given by the Abyssinian account is February 1743.
( Vide Bruce, Vol. vi. Ch. 8 and 9. Caillaud, Voyage a Meroe, n. p. 259 et seqq.,
273 et seqq. Tremaux, Le Soudan, p. 190. H. C. Jackson, Tooth of Fire.)
APPENDIX L.
HYMNS AND CHANTS (Qene, 4i)> p. 284, f. 475 b.
The Abyssinian Church, like the other Oriental churches, possesses a
large number of different kinds of sacred hymns and chants ; some (malke)
are recited regularly on the feasts of saints, others (Tabiba) do not form
part of the regular divine office but are only recited by the monks ; others
again (Mahbara Memanan) are recited during the Mass at the moment of
Communion in the provincial churches where they do not read the Matshafa
Kidan (the scriptures). The system of versification does not consist of a
fixed number of syllables but a certain amount of uniformity is obtained
by singing the long verses faster and the short ones more slowly, a pause
in the middle divides each verse.
[534]
These hymns (Qene) are classified according to their various lengths as
follows :
1. The 1f\h,t2"t*, Geba'e Qana, has two verses.
2. The H Jt94tl.f ' Amlakiya, so-called because it accompanies psalm 63
(M4tl.P " O God, thou art my God "), has three verses.
3. The "IflTPV-t Mibazkhu, so-called because it accompanies psalm 3
(" Lord how are they increased that trouble me "), has three verses.
4. The 'PH. ? : Wazema, has five verses. It is so-called because these
are the words <PH.V: ( = *P!lt <I 7:)> with which a certain strophe of the
collection of hymns called the Deggua begins, and serve for a model for
the singing of the other strophes.
5. The /**Aft : Sellase, has six verses. This was the species of Qene of
which we have an example on p. 284, f. 475 b.
6. The HCjTilf, : Zay'eze, so-called because it accompanies the verse
I'.hll. ^tldC* " Now lettest thou thy servant depart," etc. (Luke ii. 29), has
five verses.
7. The fwti)ff'[\ : Ma wades, has eight verses. A division of this class
called r/nfi) ft : Htf" Ah<fl>- which accompanies psalm 49, " Hear this all ye
people," etc. has nine verses. Another called ^T*CsW"Aho-: has two
verses.
8. The &*P*C*'PH.' I 7 ! Acher wazema, has two verses.
9. The tHlC* J&ft'fc! Keber y'eti, so-called because it accompanies the
second half of verse 9, psalm 149.
10. The d"llsT > 'lC 'Etana Mogar, of which there are three divisions,
() ibJft*Vt which has two verses; (b) In Ge'ez mode, which has seven
verses ; (c) In 'Ezl mode, which has eleven verses.
The order of the Divine Office and the psalms and hymns of the days of
the year are embodied in a collection called the Deggua, which is in course
of publication. Vide I. Guidi, Rendiconti della R. Accademia del Lined,
Classe di scienze morali, etc., August 1900.
P. 415, f. 547 b. This song or Qene may be thus transcribed to show
the system of rhyming :
Laha 'ema nagafu Da wit negus wa Bersabeh email i khedilta 'emuntu
bahemama waldomu wekhedw,
Ksnm hallawomu kale'a yelodw ;
Nehnasa 'inengel lahewo la-Kliayla Miksi'el
Zeya Bahra ema na 'adu
Wasamaya kaha ema nanqa 'adn
Zamadna buhtitu ;\\\mln.
[535]
APPENDIX M.
GEOGRAPHICAL NOTES.
Abay, Abawi (derived by Abyssinians from ab, father, abawi, ancestral ; cp.
Mississippi, the father of waters), or Abyssinian portion of the Blue Nile,
rises in the Mountains (Daguja) of Gojam and flowing north through
L. Tsana by a wide sweep, embracing the province of Gojam, flows
west into the Sudan. It is first mentioned in the History of Ba'eda
Maryam( 1468-1 478). Perruchon, p. 158.
Addababay, an affluent of the Abay in Shoa, from the east.
Adwa or 'adwa, capital of Tigre, ad (tribe) -avd = Ave of Nonnosus = au m
of the Sabaean inscription (vide Bent, Sacred City of the Ethiopians,
p. 134; Glaser, Abessinier in Arabien u. Afrika, p. 11).
Afarawanat, district in Amhara, south-east of Tsana.
Amadbar. Basset, Etudes sur I'Histoire, etc., p. 37.
Amba Mary am, village of Begameder, east of Tsana.
Ambasa gama, a district in Achafar. The name means lion's mane
(C. Rossini, Nuovo codice, etc., pp. 20, 25; Chron. Susneyos (Pereira),
ch. 33, p. 80).
Ambasal, Ambasal, and Amba Sa'al, in the province of Amhara near R.
Mille, a flat-topped mountain with several jagged peaks. This with
Legot, Geshen, Gosha Magdala, etc., is one of the very strong natural
fortresses of the country. They are described by d' Almeida (Historia,
etc., ed. Beccari, 1. ix. p. 92) : "Fortalezas feitas pelo autor da natureza,
e como obras de tal mestre muito avantajadas as mais fortes que a arte
huniana soube e pode fabricar."
Antalo, district and town in Enderta in province of Tigre.
Aringo. Basset, Hist. d'Ethiopie, pp. 32-35, etc.
Ashawa. Basset, loc. cit., p. 70.
Axum (Mlfa9: Aksum). The oldest city of the Habashat or Ge'ez
immigrants into Abyssinia, called in the Periplus Maris Erythraeae
(written ca. 60-67 A.D.) ^rpoTroXt? rwv Avgov/jurwv, 'A^cofjuj by Ptolemy,
'A</Af<? by Cosmas (6th century), is situated in Tigre, lat. 14 7', long.
38 40' E. It is the sacred city of the Abyssinians, where the kings for
centuries have been solemnly crowned, and contains the famous
inscriptions in Minaeo-Sabaean and Ge'ez script of the 4th and 5th
centuries, as well as the oldest church in which, according to tradition
of the Kebra Nagast, the Tabot or altar stone was deposited when
brought from Jerusalem by the son of the Queen of Sheba by Solomon,
[536]
variously known as Bayna Lehkem, Ibna elhakem, Meneylek. Tlie old
church was destroyed by Gran about 1540 and a new church was built
on the foundation by the Portuguese soon after (Bent, Sacred City
of the Ethiopians, pp. 163-165; Alvarez, Verdadeira information das
terras do Preste Joam, cap. 36; d' Almeida, Historia de Ethiopia.,
1. 1 ; D. H. Miiller, Epigraphische Denkmitter am Abessinien, p. 19).
The native legend of Aksum is contained in the Book of Aksum.
(Liber Axumae, by C. C. Rossini, Cod. Eryth. A. 97, in the Cm-pus
Script. Christ. Orient., Scriptures Aethiopici, t. vni.) F. 90 a. "The
town was built at Mazeber, where the tomb was found of Ityopis, son
of Kuesa, son of Kam. It remained there long ; Makeda (the Queen
who visited Solomon and whose son was the ancestor of the Abyssinian
line of Solomon) made changes and built the city in the territory of
'Aseba (var. Asia) ; by reason of this the Book calls her Queen of Sabfi,
and calls her still Queen of 'Azeb (= of the South). For the third time
the city was built by Abreha and Atsbeha, where is to be seen this
sanctuary, the cathedral of Aksum." (Other MSS. are no. 225 ColL
d'Abbadie, and no. 26 Bodley's, Oxford.)
For inscriptions and early history, vide Sabaische Derikmaler by
Dr J. H. Mordtmann and Dr D. H. Miiller ; Abessinier, by Glaser ;
and the works of A. Dillmann, especially Zur Geschichte des Axumiti-
schen Reiches in Zeitschrift d. Deutsch. Morgenldnd. GeseJlschaft,
Bd. vn. p. 341 ; History of Pero Paez, lib. 1, cap. v. p. 62 in Corpus
Scfriptorum Orient., ed. Beccari ; Bent's Sacred City of the Ethiopians :
E. Littmann's D. Deutsche Aksum Expedition, and the older researches
of Valentia and Salt (Voyages and Travels, Vol. in. p. 182, 1809 ; and
Henry Salt's Voyages to Abyssinia, p. 411, 1814) ; Riippell, Reisen in
Abessinien, etc.
A /a/o, a village in the province of Dambaya, on the right bank of the R.
Qaha, two hours' march from Gondar (Chron. Susneyos, Pereira,
pp. 199, 534). In the time of d'Abbadie's expedition, 1845, the popula-
tion was about 5000 (A. d'Abbadie, Gfodtsie d"Ethiopie, p. 273).
Balasa, province of Amhara west of the Takazze, north of Begameder,
south of Semen, bounded on west by mountains of Belesen.
Barcha, a plain in the middle of Dambaya where King Za Dengel was
defeated by his rebel subjects and slain, A.D. 1607 (Conti Rossini, Di
un nuovo Codice della Cronaca etiopiva, p. 20). "His troops escaped
on horseback but King Za Dengel fell off, because he did not know
how to ride but only to sing hymns" (La Cronaca Abbreviata, Begui-
not, p. 42).
[537]
Bashelo, an important river rising in the east of the central plateau, flows
west and then south, joining the Abily about lat. 10 55'.
Bechana, spelt Bejanii in Chron. Susneyos (Pereira), pp. 202 and 628, district
in Amhara.
Begameder, variously spelt Begameder (Chron. of Zara Ya'eqob), Bega-
meder, Begemeder, Bagemder (Chron. of Susneyos). Land of the
Bega = Be7 of the Adulis inscriptions, the Eovyelrat of the Greek
inscription of Axum and the 'dpi (Bega), Arab, ^j and 3la*o
(Makrizi, Hist. Egypt; Ibn Batutah, torn. I. pp. 110-11, ed. C. Defre-
mery et Sanguinetti). This is more probable than P. Jeronymo Lobo's
derivation from fl*7: bag sheep, i.e. "sheep country." Begameder is
divided from Amhara by the river Bashilo, it lies north-east of Gojam
and north of Shoa.
Ber Amba, a hill-fort in Gojam. Ber river flows into Abay.
Bera or Bra, a day's march from Darisa which is again a day's march from
Wayna Daga, q.v. (Chron. Susneyos (Pereira), p. 167).
Bure, district of Agaw in Damot.
Chachaho, district of Begameder.
Chardequa, district of Amhara.
Chat Weha, district distant a day's march from Chachaho (a village in
Begameder), Chron. Susneyos, ch. 62, p. 63 (Pereira). It means the
river Chat, Ar. Ol5, the plant used as a stimulant by chewing the leaves,
Celastrus edulis (Paulitschke, Harar, p. 247 ' " Nach dem Geschmack
und der Feinheit der Blatter unterscheidet man verschiedene Sorten
Arus," Gambat, Taglcj und Walej, p. 247 ; Schweinfurt, Abyssinische
Pflanzennamen, p. 58).
Dabra Berhan, "Convent of Light," city and monastery in east Shoa, about
20 miles from Ankober.
Dabra Libanos. This famous monastery, formerly known as Dabra Asbo,
is situated in the middle of Shoa, near the river Siga Wadiab, in a
district of considerable fertility, and is the most venerated institution
of its kind in the country. Its precincts have always been held inviolate
as sanctuary. It has a round church founded by King Yeshaq (1414-
1428) of the usual type and is surrounded by clusters of tokuls or
cottages inhabited by monks. The tradition that the bones of the
great Saint Takla Haymanot lie buried here enhanced its prestige
and importance, and large grants of land were made to it by various
rulers (Tellez, Historia Geral de Ethiopia, a Alta, liv. 1, ch. 35). In
a wood to the south is a sacred spring of water supposed by tradition
to have been brought underground by St Michael from Jordan. Its
w. B. 68
name was changed to Dabra Libanos by King Zara Ya'eqob who
established a feast on the 29th of each month to celebrate his victory in
1 1 1~> over the King of Adal, Sahab ad Din Ahmed Badlay (Chronique
de Zara Ya'eqob, Perruchon, p. 90).
Dagolil, near Semen, p. 318.
Dambaya, district "bounded on East by Begameder, on South by Gojam, on
West by Agaws of Achafer and Tangha. Lake Tsana, formerly called
Dambaya, is in this region " (d' Almeida, Hist, de Ethiopia a alta, ed.
Beccari, 1. 1, cap. HI. p. 13).
Dfimot, a province lying within the southern bend of the Abay in the
south of Gojam. It was one of the fields of the missionary activity of
S. Takla Haymanot and the campaigns of that scourge of Abyssinia
Ahmed ben Ibrahim, surnamed Gran or the "left-handed," who at the
head of the Muslim armies of the king of Adal overran the country in
1535-42, as described in the Futuh el Habesh and the Narrative of
Castanhoso, commander of the Portuguese forces sent to assist the
Abyssinians. In 1579 it was devastated by Galla tribes under Birmaje
and again in 1586 by the Boran, who were defeated by Sartsa Dengel
in 1595 (History of the Galla, trans. I. Guidi, ch. xiv. and Due fram-
menti rclativi alia storia di Abissinia, I. Guidi, p. 15).
Dara, district in province of Walaqa, east of Abay, and north of R. Jaminfu
Darasge, small village south-west of Gondar.
Dawent, village of Amhara.
Deldey, the ancient bridge over the Abay at Alata, as it flows through a
narrow gorge about 20 miles south of Lake Tsana. It consists of
eight arches of irregular size, and is about 90 paces long and 15 feet
in breadth. It is built at an angle, the three northern arches being
inclined west (Rlippell, Reise, etc., vol. 11. p. 213), the earliest bridge
of one arch under direction of the Portuguese Jesuits 1626. It was
still described as of one arch by Bruce, Travels, vol. v. p. 104, ed. 1805.
Dengel Bar, Dangelbar, village in Achafar (Basset, Histoire, etc., pp. 40, 55,
57, etc.).
Emkina or Makkina, mountain in Lasta near the sources of the Takazze.
Enferaz, district in Begameder north-east of Lake Tsana.
Este, a village of the Agaw of Anda Bet, on left bank of the Abay (Pereira,
Chron. Swmyos, pp. 121, 446).
Ffigta, village in Agawmeder near the Abay.
Ferqa Bar. Ferqa is a mountain north-east of Tsana. There is a convent
here founded by King Aruda Tseyon (1314-1344).
<;;ifat. This is a tribe speaking one of the ground race languages of the
[539]
country, which gave their name to the mountainous district on the
left bank of the southern sweep of the Abay. After the 16th century
they were dispossessed by invading Galla and driven north into Gojam
(d' Almeida, Historia, etc., vol. 1 ; Chron. Susneyos, ed. Pereira,
p. 24).
Gajge, a district of Sababa, on east of Lake Tsana.
Galda, river between R. Gumara and the Abay (Chron. Susneyos (Pereira),
ch. 58), flows into Lake Tsana.
Ganat, "a river in the country of Wanaba" (Chron. Susneyos (Pereira),
p. 174).
Ganj (= Gonj and Guanj), Chron. Susneyos (Pereira), p. 102, district of
Gojam between R. Abay and Abya.
Garagarii, district in Begameder.
Gerarya, a district, centre of Shoa, mentioned in Hist, des guerres d'Amda
Set/on, ed. Perruchon, p. 10. An account of Takla Haymanot, the great
saint of Abyssinia, his life and death in a grotto called Asbo at Gerarya
is given in the Life of Takla Haymanot in the Dabra Libanos docu-
ment, chap. 102. It was at Asbo that the famous monastery Dabra
Libanos was founded.
Geshan, an amba or natural stronghold on right bank of R. Bashelo in
Amhara. A description of this fort is given by Alvarez, Verdadeira
information das terras do Preste Joam, chap. 58; and d' Almeida,
Historia de Ethiopia, 1. 1, ch. vin. p. 30. Abyssinian tradition has it
that as far back as the reign of Abram, a predecessor of Lalibala (i.e. in
the beginning of llth century), this amba was used for interning the
king's near relations, except the heir to the throne, generally as a
precaution against rebellious ambitions and faction. See also Bruce,
Travels, vol. in. p. 42, ed. 1805.
Gugebe (= Gugeben = Guguben ?), mountain on east border of Lake Tsana
(Chron. Susneyos (Pereira), ch. 58).
Guna, an amba situated in Amhara, south of Dabra Tabor, lat. 11 43'
(Rassam, Mission to Abyssinia, n. p. 159).
Hamasen, large province in north of Tigre.
Hayq, lake in province of Amhara, lat. 11 25', at an altitude of 1951 m.
above the sea on the extreme east and below the plateau. It is
calculated to be about 83 kilom. in circumference. In the north-east
extremity and about 700 feet from the shore there is an island known
by the name of Dabra Naguadguad, where there is a monastery dedi-
cated to St Stephen. It was here that according to tradition the great
Abyssinian Saint Abba Takla Haymanot took the monastic habit at
[540]
tin- hands of Abba lyasus Mo'a and resided there at frequent intervals.
A village near by, principally populated by wives of the clergy, is called
Dabra Maryam, no female thing, not even a hen, being by ancient law
allowed to enter the precincts of the island. The church was destroyed
by the redoubtable Gran in 1531 (A.H. 7024). (Futuh el Habesh,
trans. d'Abbadie, p. 264 ; d' Almeida, Historia, etc., ed. Beccari, 1. iii.
p. 264.)
.Ian Meda, village in Faggera south-east of Dabra Tabar, about 25 miles
east of Tsana.
Jata, river in Amhara, affluent of River Bashilo the latter flows from
north and joins (Blue Nile) Abay about lat. 10 50'.
Jawi, district on right bank of River Didesa, which gave the name to a
Galla tribe of Yahabata sept (Chron. Susneyos (Pereira), p. 200).
Kosoge, village north of Gondar and district of Dambaya, near River Argef.
Name derived from Kosso (Kosso-ge, abounding in Kosso), the usual
medicament for the prevalent internal worm is decocted from its leaves
(Bray era ant/ielmintica). (Lejean, Voyage, etc., p. 37 ; Basset, Etudes
sur Fhistoire d'fithiopie, note 98 ; E. Pereira, Susneyos, p. 275.)
Lamelmo, a pass over the Semen mountain, 176 kilom. from Adawa and
94 from Gondar. The mountain is 2988 m. The caravans between
Tigre and Dambaya use this pass.
Lastu, a mountainous region of Amhara west of Angot and east of Bega-
ineder.
Leguat = Legot, an ainbii in Amhara (Chron. Susneyos (Pereira), pp. 239
and 582).
Makhdara Maryam, a hamlet in Begameder, populated by a great many
clergy. It has an old and venerated church, and the whole village was
made a sanctuary (Combes et Tamisier, Voyage en Abyssinie, n. pp.
90-95 ; Chron. Susneyos (Pereira), p. 400).
M a 1 1 < la 1; i . a precipitous mountain or natural fortress in Amhara on the east,
where King Theodore committed suicide to avoid falling into the hands
of the English army 1868.
Maraba, district in Wagara.
Mechti, province south of Abay, west of Shoa, inhabited by Gallas of
Mecha.
Meneycher, district in Amhara,
Nafas Mawcha, village in Begameder, lat. 11 42'.
Nagala. Basset, Hist. pp. 76, 92 ; Chron. Abbreviata, Beguinot, pp. 104, 120.
(,)alia, seasonal river in Amhara near Gondar.
Qaroda, mountainous district in Begaincder.
[ 54i ]
Qasat Ambala, place in Amhara (Chron. Stis. (Pereira), p. 203).
Qoma, district in Begameder.
Qualala, district in Gojam. In 1612 the Portuguese Jesuits made it their
first residence and built a church there (d' Almeida, Hist, de Ethiopia
a alta, trans. Beccari, 1. VI. pp. 237, 247, etc.).
Quesquam, ^fl^lf : is the Ethiopic version of the Coptic KOCR*M, Arab.
j>\**o. Kwc in Coptic signifies to embalm for burial, K^M, cane;
according to Abu Salih, Kuskam means one who makes a coffin of cane
for the poor. Koskam is the name of the site of an ancient church
near the monastery of Al-Muharraka in the region of Monfalut in the
province of Asyut in Egypt. There was a tradition among the Copts
that Christ with Mary and S. Joseph took refuge here from Herod ;
the first church built in Egypt was said to have been here. The Sin-
kessar (Synaxarium Ethiopicum) commemorates the Flight into Egypt
on the 2nd November (vide Church and Monasteries of Egypt, ed.
Evets, p. 224, etc.; Quatremere, Memoires geographiques, etc., I.
p. 189; Amelineau, Geographic de I'Egypte, 398; Ludolf, Comment.
ad suam Hist. Aethiop., p. 397 ; Chron. Susneyos (Pereira), p. 550).
River Reh, rising near Mount Guna, traversing Begameder from east to
west, flows into Lake Tsana about lat. 11 59' (Chron. Susneyos
(Pereira), pp. 90 and 398).
Sadda, village in province of Dambeya.
Saga, in Hadeya.
Saganat, an amba, a mountain stronghold in the mountainous region of
Semen.
Salawa, district of Tigre, bounded on north by River Arequa, on east by
Abargele district and on south by River Samra.
Samen, Semen, Se/^at, a mountainous region of Amhara east of Dambaya
and Waldebba, and west of River Takazze. Inhabited by Gallas and
Falasha (Jews) temp. d'Almeida (Historia, etc., ed. Beccari, 1. vn. ch. x.
p. 413 ; Chron. Susneyos (Pereira), p. 331 ; Bruce, Travels, etc., vol. in.
p. 5).
Sangolat = Sangola (Chron. Susneyos (Pereira), p. 212), district in Shoa.
Sankera, district of Sagaba on east of Lake Tsana.
Sarbakusa, Sarbakuesa, village in Dambaya south-east of Sada (Chron.
Sus. (Pereira), p. 137).
Shawada, district of Semen bounded on south by River Shera and on east
by River Ambekayna.
Takazze, an important river rising in province of Augot in a place called
ain Takazze (spring of the Takazze) at an altitude of 3200 in. It is
[542]
the 'Milt. or "HlH. of the Ge'ez inscription at Axum (RUppell, n.;
Bent, Sacred Cities, etc., iv.). Takazze in Ge'ez means "river."
Tarasamba. Basset, Histoire etc., pp. 69, 76.
Toloma (Tulama in Chron. Susneyos (Pereira), pp. 31 and 629), a tribe of
the Galla,
Tsada, district a day's march from Gondar, in province of Dambaya.
Tsagade, a mountainous province of Tigre bounded on north-east by
Waldebba, north-west by Walqayt (RUppell, Reise, etc., n. p. 151;
Lefebvre, Voyage en Abyssinie, in. p. 61 ; Chron. Susneyos (Pereira),
p. 128).
Tsana, or Tana, The famous lake in Abyssinia through which the Abay or
Blue Nile passes before it turns west to the Sudan. It is 1860 m. above
sea-level and covers 2980 sq. kilometres ; and according to Stecker the
greatest depth is in the south, 72 m. (Dupuis). It was called in Ge'ez
t\th6'- V* in Amharic COJid: rnV-' Barcena by Joao de Barros (Dos
feitos quefizeram os Portugueses, Dec. in. liv. iv. cap. i.), who identifies
it with Ko\6r) \ifjivr) of Ptolemy. It was also called, formerly, sea of
Dambaya (Tellez, Historia geral, etc., liv. I. cap. vi.). It is said to
have 45 inhabited islands, Daq being the most famous (d'Almeida,
Historia de Ethiopia a alta, ed. Beccari, 1. 1.).
Tsenjana, district in Begameder, famous for its pasture and horses.
Wadela, district of Begameder bounded on north by the Takazze, on south
by River Chachaho (Chron. Susneyos (Pereira), p. 189).
Wag, district of Tigre bounded on south by mountains of Lasta, on east
and north by River Tallare, on west by River Takazze.
Wagara, district south-east of Walqayt and Segade south of Tigre, south-
west of Semen.
Wakhni. Basset, Hist. p. 33, etc. Mountain and district in Begameder.
(Bruce calls it Wakhne, vol. vn. p. 62, ed. 1805.)
Walaqa, district in Amhara. Walaqa is also a province west of the Didesa
on the borders of the Sudan.
Waldebba, district of Tigre near River Zarema, in an unhealthy and
feverish country. There are numerous monasteries and monks, who
retire there for a life of penitence and prayer. It is a resort of the
great ones, and, as in the case of Takla Giyorgis, even of kings, when
they fell from power, or wished to retire into private life. Owing to
their great prestige and the reputation for working miracles they
acted as a powerful force in any political disturbances (Bruce, Voyage
to discover, etc., Vol. iv. p. 367, ed. 1805 ; Chron. Susnei/os (Pereira),
p. 405). It is not mentioned by d' Almeida.
[ 543 ]
Walqayt, district in Amhara north-east of Waldebba, south-east of Kunama
river running into the Setit.
Warnbarya, a district on extreme west of Gojam, bounded on west by Blue
Nile and the present Sudan frontier at Fazokl.
Wanaba, district in Gojam near River Gaunat.
Warata'e, tribe of Galla of the Karayu sept (cp. Chron. Susneyos (Pereira),
p. 210).
Warq Weha and Debra Warq, river flowing into Abay, and mountain in
eastern part of Gojam.
Wayna Daga, also Wayna Dag'a, district between Lake Tsana and district
of Balasa; it means the intermediate altitude of land between the hot
Qualla and high plateau, Daga.
Wechale, a tribe of Galla. This name does not occur in the Zena Za
Galla (Hist, of Galla written towards end of 1500). They were men-
tioned in the Chronica Ethiopica (ed. Basset) as having murdered
Dajazmach Walda Hawaryat, husband of Princess Wangdawit in the
14th year of the Emperor Susneyos and two years after as suffering
severe defeat at his hands (Chron. Susneyos (Pereira), p. 179 relates
murder of D. Hawaryat as by Tuluma Galla). The Wechale may there-
fore be an offshoot of this tribe who, according to Zena Za Galla,
belonged to the Boran Galla which with the Baraytuma formed the
two main divisions of the tribe at their first appearance in South
Abyssinia.
Yamalogue, river and district inhabited by Gafat (Chron. Susneyos
(Pereira), p. 569).
Yanaja, village in south-east Begameder in district of Wadla, north of
River Jidda.
Zhan Fagara, district west of Wagara and bounded by River Kolba
and River Mana. Kola is its principal village (Riippell, Reise, n.
p. 151).
Zuramba, district in Amhara.
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